GOOD ISLAND

It is unlikely that anyone will now know when and how this unique island arose among the full-flowing estuary and the impenetrable floodplains adjacent to it. One thing is known and clear that a rare name - Lebyazhy - in ancient times, people gave both the island and the estuary in honor of the beautiful and graceful birds that settled in these places. There were many birds here. It is no coincidence that one day Lermontov will write: “. . . villages of white swans", and historians and linguists consider the word "villages" to be the fundamental principle of the name of settlements with such an administrative status. By the way, the closest village to Lebyazhy Island is Chepiginskaya. It is named after one of the first Cossack chieftains of the Kuban - Zakhary Chepiga. Many local residents are well aware of the history of the first Black Sea monastery, its chronicle and legends.

In the past, not so distant from us, what we now have to recall was natural, and in many cases obligatory for a Russian person. Decades of fierce struggle not only with everything ecclesiastical and religious, but also with everything truly folk, traditional, national have borne their bitter fruits. And now many young and not even very young people do not know how to behave in the temple; when it's the Annunciation on the street, and when it's palm week; what is Trinity Day .... For many years we lived with the certainty that the “wheel of history” cannot be turned back, that it only moves forward with leaps and bounds. And only now are we beginning to gradually realize that without the constant revivals of the past in the present, the future itself is unthinkable. All world cultures have gone through revivals, the “wheel of history” has always turned back to the abandoned or forgotten spiritual heritage of its people…. Manuscripts burned, cathedrals and entire libraries turned into ashes ... only the hard times of history, no Bataev invasions could destroy the memory of the people. The memory of the people has preserved, conveyed to our time this living heritage of centuries. Thank God, today we can bow to that great and terrible time in our inescapable grief of the time of the destruction of the Kuban shrine - the first Orthodox male monastery, the Black Sea Catherine-Lebyazhskaya St. Nicholas Hermitage. The two-century history of the desert is closely intertwined with the traditions, victories and defeats of the Kuban Cossacks. “There is no Cossack without God” - without the nourishment of the monastery, the victories of the Cossack army were not accomplished. Holy monasteries are not just institutions for the religious needs of believers, but "spiritual and historical centers", at all times they constituted, as it were, stones in the foundation of the building of the Russian state. Finally, Russian Orthodox monasteries, as reference centers of spirituality and culture, can rightly be considered among the landmarks worthy of attention for modern man. The village of Lebyazhy Ostrov becomes a place of Orthodox pilgrimage. The history of the formation, destruction and revival of the monastery is the history of the formation of Orthodoxy in the Kuban. Such lessons are the foundation on which the patriotic and moral qualities of a person are formed.

ORIGINS

213 years ago, it was here, far from big cities and noisy roads, that the first Black Sea monastery was formed. The Great Russian Empress Catherine II, having bestowed lands on the Black Sea, ordered to arrange the first male monastery, which received the name of the Ekaterino-Lebyazhskaya Nikolaev desert. The monastery was "ordered to build following the example of the Sarov monastery", known for the severity of the life of the monks. The first abbot of the desert was the former hieromonk of the Samara monastery Feofan. Vicar of Yekaterinoslav and Bishop Job of Feodosia, he was promoted to the rank of archimandrite and arrived at the monastery in 1796. Hermitage arose in an empty place, where there was nothing but reeds and untouched island land.

The first buildings on the island were thatched huts, in which one hierodeacon, a hieromonk and fifteen novices from the Cossacks settled together with the rector. Archimandrite Feofan, having the experience and talent of a builder, set about arranging the desert with great zeal. He concluded a number of agreements with Rostov merchants, negotiated with working people all over the Black Sea coast, while traveling in a carriage for more than a dozen miles. Involved a military foreman in construction affairs. Among them were prominent people in the Black Sea region. The ataman Zakhary Alekseevich Chepiga presented the desert with a dam mill and one thousand rubles. The military judge Anton Andreevich Golovaty and the military clerk Timofey Terentyevich Kotlyarevsky, like many other foremen, each granted a thousand rubles from their own savings. Church buildings in the desert were built according to special architectural drawings, although there was no development plan. The first buildings were made of logs, boards and reeds, covered with clay, the roofs were covered with reeds. So there was a refectory church, a refectory, a cellar, a cookery and a bakery, fraternal monastic, hospital and rectory cells, a stable. A barn was built, cellars and a glacier were dug to store "all kinds of monastery junk", drinks and food. The entire area is fenced with pine boards. Construction was carried out with great difficulty. There was no building material on Swan Island, it was brought from Yeysk, Rostov and from various places on the Black Sea coast.

In the daily hard work of the organized monastery, the main purpose was not forgotten - the fulfillment of prayer rules according to the charter of desert cenobitic monasteries. This was especially true for worship. The conciliar rule was unquestioningly observed. Compline, Vespers, Midnight, Matins and Hours were held on weekdays. On great holidays - an all-night vigil with the reading of the Holy Scriptures, on lesser holidays - a doxology "with reading without any haste and steadily according to the charter." In their free time from construction and other work on the monastery, the monks read patristic literature and the Holy Scriptures, delivered by Anton Andreevich Golovaty together with the sacristy of the abolished Kiev-Mezhigorsk Transfiguration Monastery.

The first inhabitants of the desert were Cossacks wounded in the war and exhausted by the hardships of the Cossack nomadic life. Often these were elderly and crippled people who decided to spend their last years in the monastery. And their sincere desire was to die in the monastic rank. The long-term trial of obedience was an indispensable condition for initiation into monasticism. The Cossacks were dying without passing it. Archimandrite Feofan, with the support of the military leadership, asked the Holy Synod, through the diocesan authorities, for permission to tonsure the aged Cossacks as monks. Cossack life, overflowing with adversity and deprivation, can already be considered a feat. The Holy Governing Synod, as an exception to the rule, gave its consent to this.

FORMATION

From year to year, the desert became stronger and stronger “on its feet”. The main cathedral in honor of St. Nicholas was rebuilt, the "warm" Catherine's Church and fraternal monastic cells, a hotel for visiting pilgrims were built of brick. On the banks of the Lebyazhy estuary, workshops were set up to repair simple inventory and monastic utensils.

Many of the older brethren were engaged in missionary work.

To early XIX century, the Orthodox population of the Black Sea coast increased significantly. There were not enough parish priests to fulfill church requirements. Their duties were taken over by the elder brethren of the Ekaterino-Lebyazhskaya Hermitage.

According to the rector Hieromonk Anthony, many of the brethren devoted themselves to educational activities and taught the children of the Cossacks to read and write at the monastery. Thus, with the establishment of the Ekaterino-Lebyazhskaya Hermitage, a school arose, which lasted until 1917. For a long time it was the only educational institution not only for the Black Sea region, but for the entire Caucasian diocese. Teachers from different parts of Russia were invited to the school. In addition to the usual school subjects for that time, special sciences were also taught. The governor of Kherson, Duc de Richelieu, sent Andrei Shelimov, a “specialist in Crimean vineyards,” to the school to teach the art of viticulture. He stayed at the desert from 1809 to 1815. The first bishop of the Caucasus and the Black Sea (1843-1849) Jeremiah (Irodion Ivanovich Solovyov) paid special attention to the monastic school.

In the first third of the 19th century, the desert had about ten thousand acres of land, including vegetable gardens, orchards, arable land, vineyards, three mills, two fish factories and workshops. The monastics were engaged in beekeeping, sheep breeding and horse breeding. In addition, constant construction was carried out both on the territory of Swan Island and far beyond its borders. Across the estuary from the monastery is Kinovia, where the church "In the name of All Saints", small outbuildings and a brick factory were built. In the city of Ekaterinodar, a monastery courtyard was opened. On fair days, the monks traded in grain, grapes, red wine and vegetables.

Until 1872, the Ekaterino-Lebyazhskaya Nikolaev Hermitage was completely under military maintenance. Even during the creation of the monastery, a staff of 30 monastics, 10 sick leavers and 1 abbot was determined, a total of 41 people. They were entitled to a salary, as was customary in Russian monasteries, while the hermitage itself was outside the state. The military leadership allocated additional appropriations for the main buildings. In addition, it was allowed to extract salt from military lakes, to fish and cut down trees duty-free.

GOOD WORKS

Ekaterino-Lebyazhskaya Nikolaev desert enjoyed well-deserved respect among the Cossacks. Those suffering from repentance and those wishing to “touch” the Holy places of the Black Sea monastery came to the monastery. For example, the retired military foreman Dementy Fedorovich Gerko, together with his family, came to Kinovia more than once to pray. After the death of his grandson, he donated money to build a warm church at the Church of All Saints. Cossacks Rodion Month, Vasily Shulzhevsky, Peter Gadyuchka, Savva Javada, Terenty Kekal, having visited the desert once, have remained here forever. In 1885, the Cossack Ivan Brailovsky, who was already over 9 years old, applied for monasticism. He lived at the monastery for more than 9 years and believed that he should die in the monastic rank.

After the transition in 1872 of the Black Sea desert from military to full diocesan subordination, a new Charter was adopted in the monastery.

In order to revive spirituality and memory for Russian history, the monks of the Nikolaev Ekaterino-Lebyazhskaya Hermitage carried to all the temples of the Kuban the Holy icons of the Tolga Mother of God and St. Nicholas the Wonderworker, brought to the monastery from the Mezhygorod Spaso-Preobrazhensky Monastery. The icons were kept in the desert for more than a hundred years.

At the beginning of the 20th century, the Black Sea men's Ekaterino-Lebyazhskaya Nikolaev desert became a large and beautiful monastery. The entire desert was surrounded by a burnt brick fence with four towers and four gates. Three churches adjoined the fence: the stone cathedral of St. Nicholas, the warm stone one at the rector's chambers and in the name of St. Catherine the Great Martyr. At the last church there was a monastery hospital. Not far from the central gate, a stone bell tower was built, in which there were 12 bells, the heaviest weighed 330 pounds. A little further from the bell tower there was a brotherly refectory made of baked bricks, covered with iron, then a kitchen, a prosphora with a cellar and three buildings with brotherly cells. For visitors, a guest house was arranged in the fence. Behind the fence of the monastery there was a school where the children of the Cossacks studied for free. Closer to the estuary there are carpentry workshops, a kitchen, a stable yard surrounded by a stone fence, and three houses for pilgrims.

TRAGEDY

Pustyn owned two turbine mills in the villages of Pereyaslovskaya and Starominskaya, two fishing factories on the Long Spit Sea of ​​Azov and on the Brinkovsky estuary. She had farmsteads: in the village of Kanevskaya and Ekaterinodar. But the coming 1917 was the last year in the history of the spiritual center of the Kuban. The monastery was destroyed. It was no coincidence that the fire broke out in it. And when desolation came, new owners appeared here - members of the Nabat commune. But, alas, they were not prepared for work and collective life. Their joint activities did not become an example to follow. And in 1921 the commune was destroyed. For a long time there was an opinion that the Nabat was destroyed by a gang of the Kuban Robin Hood - Vasily Ryabokon. But documents recent years testify that the "Chonovites" who blew up the main temple with the remaining monks and communards are to blame for the tragedy (so far this has not been documented).

A few months later, a children's labor school began to operate on the territory of the monastery. Most of her students were homeless. She did not last long. And in the early 30s, a poultry farm began to be actively organized in the village, which was given a poetic name - "Swan Island".

Its workers worked in hunting - recalls the oldest resident of the village, Irina Spiridonovna Orda - At that time it was difficult with housing - therefore they settled in former cells, outbuildings. A secular school was opened on the site of the monastic school. The local children's free time from lessons was interesting and exciting - they found ancient icons and coins, played in dilapidated caves, explored underground passages. There were burials of monks, church utensils, household items.

LEGENDS

The Swan Monastery acquired its name not only because of the name of the estuary, but rather because there were many swans here. There is an ancient Cossack legend about how a Zaporozhye Cossack was captured by the Turks: “And the Turks began to torture him so that he would tell where his comrades were hiding. The Cossack stood steadfastly, did not say a word. Then the enemies decided to carry out a cruel execution over him. They stripped the Cossack and tied him to a post to be eaten by mosquitoes, of which there were huge clouds at that time. The Cossack prayed to the Lord: "Give me, Lord, the strength to endure this test." “It’s more likely that snow will fall in the middle of summer than you will be freed,” the Turks said as they left. Morning has come. The hot sun rose high above the estuary. And ... about a miracle! The Turks came out of their tents and cannot believe their eyes: everything around is white and white from the snow. And then white swans in great numbers surrounded the staunch Cossack and did not let him die from mosquito hordes. The Turks were afraid of the omen of God and released the Cossack in peace. Since then, this place has been called Lebyazhy.

In addition to wonderful stories and legends, the inhabitants of Lebyazhy Island themselves became participants in miraculous phenomena.

A club operated in the building of one of the former churches, I.S. Horde - who later became a teacher of the local school - workers and residents of the village gathered in the club to celebrate one of the new Soviet holidays. It coincided with Easter. In the midst of the celebration, the audience suddenly heard an unusual choral singing. As if from under the ground muffled, often repeated words were heard - "Christ is risen!". This phenomenon was inexplicable, mysterious, solemn and exciting. People seem to be frozen. The numbness lasted for minutes. Someone suggested visiting the caves, checking the underground passages. But there were no daredevils.

For the long-lived woman, an unforgettable meeting on the eve of the war with the former monastery priest, Father Hermogenes, became unforgettable.

It was an ancient elder who had come from nowhere to look at the remains of the monastery. He sighed heavily, wept bitterly and exclaimed with anguish: “What a temple they destroyed! What a shrine! What a garden! Swans are white and black. The beauty!".

We treated the priest with bread. He swallowed the crumbs and continued to grieve. And then he quietly left in the direction of the village of Chepiginskaya.

HOPES

In the autumn of 1992, priests also came to the village. Among them were high ranks of the clergy. Archbishop Isidor of Ekaterinodar and Kuban served a liturgy and consecrated a huge boulder that was brought from Ukraine. Then they inscribed on the tablet: “A chapel will be erected at this place in honor of the 600th anniversary of the repose of St. Sergius of Radonezh Hegumen and All Russia the Wonderworker.”

Today, many people living in the village of Lebyazhy Ostrov are pleased that the younger generation knows the history of the monastery well, they read Vasily Popov's book "Kuban Tales", Vitaly Kirichenko's publications about legends that are passed from mouth to mouth. Not so long ago, a group of writers, led by the classic of Russian literature, Viktor Likhonosov, visited the village. The author of “Our Little Paris”, which contains several pages dedicated to the Catherine-Lebyazhskaya St. Nicholas Hermitage, bitterly remarked to his companions - Moscow writer Vladimir Levchenko, poet Mikhail Tkachenko and local writers: “At the beginning of the last century, the monastery was gone, and at the beginning of this, there will probably be no state farm either.”

In some ways, the famous prose writer is right. The local economy, which arose during the merger of the Karl Marx collective farm and the Lebyazhy Ostrov poultry farm, is weakening from year to year. AT recent times the amount of arable land decreased, two farms and a poultry farm were liquidated. Workers are being cut.

One of the old-timers, centenarians of the region, a former teacher Viktor Savich Shevel, the grandson of the last ataman of the village of Bryukhovetskaya, Ignat Savich Shevel, before his death, regretted that the monastery was destroyed:

It's in our blood, Russians - without thinking, to destroy - to destroy our shrines, and then, after years, decades, even centuries - to catch on and understand that they have done trouble.

The connecting threads of those distant years and the present days are in the local school, in its museum, where the exhibits tell about the holy monastery.

It's been 23 years. Several buildings and structures remind of the past monastic times in the village. With the appointment of a new rector, hegumen Nikon (Primakov), the prospect of reviving the monastery and building a chapel arose.

Story

The ancestors of the Black Sea (Kuban Cossacks) - Zaporozhye Cossacks, entering the Sich, along with a promise to defend the Faith, the Fatherland and the people, took a vow of celibacy. At the end of their years, according to custom, they went to a monastery, in particular to the Kiev-Mezhigorsk monastery.
The first information about the monastery appears in the sources from the end of the 14th century, but local tradition considers it one of the first in Russia by the time of its foundation. In church literature, one can even find statements that the monastery was founded by Greek monks who arrived in Kiev together with the first Kyiv Metropolitan Michael in 988. In 1154, Yuri Dolgoruky divided the territory surrounding the monastery between his sons. It is believed that his son Andrei Bogolyubsky moved the monastery to the Dnieper hills, which gave the monastery its name - Mezhigorsky. Allegedly, it was from Mezhyhirya that he brought the Vladimir Icon of the Mother of God to the Suzdal Territory.

Probably, during the Mongol-Tatar invasion of Batu Khan to Russia in 1237-40, the monastery, if it really existed then, was completely destroyed.

The patrons of the monastery in the XV-XVI centuries were the Orthodox princes Ostrozhsky. In 1482 he was attacked Crimean Tatars under the leadership of Mengli I Giray. The restoration of the monastery began only 40 years later. In 1523 the monastery was handed over to the King of Poland and Grand Duke of Lithuania Sigismund I. In 1555 the monastery consisted of four churches, including one cave church.

In the 16th century, the Mezhigorsky Monastery often lost and regained its ownership rights. At the expense of the new monastery hegumen Athanasius (mentor of Prince Konstantin Konstantinovich Ostrozhsky), the old monastery buildings were destroyed, and new ones were built in their place (in 1604, 1609 and 1611).
In the 17th century, the Mezhigorsky Monastery became the religious center of the Zaporizhzhya Cossacks, who considered it a military one. The monastery had the status of a stavropegic Patriarch of Constantinople.

On May 21, 1656, Hetman Bohdan Khmelnytsky's universal order gave the monastery Vyshgorod and the surrounding villages with mines, estates and lands. As a result, the station wagon made Khmelnytsky a monastic ktitor.

After the destruction of the Trakhtemirovsky monastery by the Polish gentry, the Mezhigorsky monastery became the main Cossack military monastery. Retired and senior Cossacks from the Zaporizhian Army now came to its walls to stay here until the end of their days. At the same time, the costs of the monastery were paid with the help of the Cossack Sich.

In 1676, the area was burned down after a fire that started in the wooden Cathedral of the Transfiguration. With the help of Ivan Savelov, a monk who lived in the monastery and later became Patriarch Joachim of Moscow, the monastery complex was reconstructed. Two years later, with the help of the Cossack community, the Church of the Annunciation was built not far from the monastery hospital.

On May 21, 1656, Hetman Bohdan Khmelnytsky's universal order gave the monastery Vyshgorod and the surrounding villages with mines, estates and lands. As a result, the station wagon made Khmelnytsky a monastic ktitor. Upon the accession of Little Russia to the Russian state, Hetman Khmelnitsky accepted the Mezhigorsky Monastery under his own patronage; since that time, the hetmans of the Zaporizhzhya Sich were called ktitors of the monastery, which was considered a military one, and the Cossacks, as its parishioners, took hieromonks to their Sich from here to perform Christian rites. Many of the Cossacks ended their days here under a black cassock in repentance and prayers; others, with their diligence and rich contributions, took care of the enrichment of the military monastery, so that in the number of estates and wealth it was second only to the Pechersk Lavra. He owned many towns and villages on both sides of the Dnieper. In addition, the monastery owned farmsteads and courtyards in Kyiv, Pereyaslavl, Ostra. In many places, road and transport duties were levied in favor of him. In all monastic estates, duty-free sale of hot wine was allowed. In addition, the monastery had its own vineyards and every summer the Kyiv governors were obliged to give at the disposal and use of its large canoe.

So the Mezhigorsky monastery became the main Cossack military monastery. Retired and senior Cossacks from the Zaporizhian Army now came to its walls to stay here until the end of their days. At the same time, the costs of the monastery were paid with the help of the Cossack Sich.

In 1683, the Cossack Rada decided that the clergy of the Pokrovsky Cathedral (the main temple of the Sich) should only be from the Mezhigorsky Monastery. In 1691, the monasteries located near the Sich were transferred under the control of the Mezhigorsky Monastery, and the Levkovsky Orthodox Monastery was assigned to Mezhyhirsky in 1690. Mezhyhirya Monastery became the largest in Ukraine, when in late XVII century it was headed by the abbot, the nobleman of the neighborhood, Theodosius Vaskovsky.

At the request of Peter I, the status of stavropegic was canceled; it was later restored again in 1710. In 1717, a great fire destroyed a significant part of the monastery buildings.

In 1735, the Cossacks again confirmed the military status of this monastery.

In 1774, the church of the Holy Apostles Peter and Paul was reconstructed at the expense of the last ataman Pyotr Kalnyshevsky. Ukrainian architect Ivan Grigorovich-Barsky designed some of the buildings, including the fraternal building.

At the time of the dissolution of the Zaporozhye Host by Catherine II in 1775, the Mezhyhirya Monastery (like others in Ukraine) was in poor condition. The remaining Zaporozhye Cossacks soon left Zaporozhye and went to the Kuban. There they founded the Kuban Cossack army.

The history of Kuban and Swan Island is the history of the Cossacks. The resettlement of the Cossacks of the Zaporozhian Sich to the Kuban began in 1792-1793. Empress Catherine II issued two charters to the Cossacks, in which she granted the Black Sea Cossacks about 30,691 square versts of land and water.

At the same time, the government solved the following tasks:

Economic development of newly annexed lands.

The land received by the Cossacks was called Chernomoriya. The Cossacks settled in kurens. So, in the territory south of Azov, not far from the mouth of the Beisug River, Bryukhovetsky Kuren was founded. Not far from Bryukhovetsky kuren, the Velichkovsky farm was founded, renamed in 1896 into the village of Chepiginskaya, named after Zakhary Chepega, the ataman of the Black Sea Cossacks. This locality soon after the settlement, it became the gate to the male monastery - Catherine-Lebyazhy St. Nicholas cenobitic desert.

Immediately after moving to the Kuban in 1794, the Cossacks "decided to build a monastery with the name: Chernomorskaya Ekaterino - Swan Nicholas Hermitage" for the wounded Cossacks "who want to take advantage of a quiet life in monasticism." The new hermitage was named after the guardian angel Catherine and in memory of the Mezhigorsky Nikolaev Monastery. Having barely settled in the Kuban, the Cossacks turned to the Holy Synod of the Government for permission to move the library of the Mezhigorsky Monastery here. But only by 1804 most of what was found was delivered to the Kuban. Describing the Kuban antiquities, historians always remembered Mezhygorsk treasures: it is known that the Gospel, donated to the Mezhygorsk Monastery in 1654 by Abbess Agafya Gumenetskaya, and 11 more books were delivered to the Swan Hermitage.

The structure and walls of the new monastery were erected on the banks of the Swan Estuary. The monastery was gradually built and equipped with donations from the Cossacks and many Kuban residents. Soon the Swan Hermitage became a major spiritual and educational center of the Black Sea coast (many Kuban priests grew up and were educated at the monastery school, which was opened already in 1795), a shelter for the sick and orphans, acquired extensive agricultural land and handicraft production.

The important enlightening significance of the monastery was that it had close contact with the St. Elias Monastery on Old Athos, which could not be reflected in the spiritual appearance and worldview of the monastic brethren. Also, the Catherine-Lebyazhya Hermitage tangibly continued the traditions of the ancient Zaporizhzhya shrine - the Kiev-Mezhigorsky Monastery. The monastery housed a priceless sacristy and a library. Here, the days that were temple holidays in the ancient Zaporozhye monastery were regularly solemnly celebrated: St. Nicholas on May 9 (according to the old style) and the Transfiguration of the Lord on August 6. This is how the celebration is described in the memoirs of the participants: “Prayers and preachers flock to these temple holidays from all over the Black Sea, the land of the Caucasian army and the Stavropol province. They are followed on their bulky wagons by the fair tradesmen. AT holidays a fair opens at the gate ... "

The abbots of the monastery often changed, but each of them tried to do everything for the good of the monastery and the novices. No wonder the well-known Kuban historian F.A. Shcherbina wrote the following lines: “They went to the monastery on pilgrimage, imposed temptation on themselves here, donated money and property from the abundance of their hearts, the ingenuous hearts of Cossacks and Cossacks burned with a desire to please God and do good to people. The monastery and its shrines gave them what they were looking for here, acted in a pacifying way on their mood.

The main funds for the monastery, by order of Empress Catherine II, are indicated in military income. The army provided land at the disposal of the desert, where the monastery was engaged in cattle breeding. Moreover, it allotted a plot of land of 10,000 acres near the monastery, allowed fishing on the spit of the Sea of ​​\u200b\u200bAzov, two estuaries in Brinkovskaya and near the monastery itself. The monastery also used three water mills donated by benefactors: General Timofey Savvich Kotlyarovsky, in the village of Pereyaslovskaya on the Beisug River, the ataman of the army, major general Zakhary Yakovlevich Chepegoi - on the Beisuzhok River, and the military ataman, Major General Fyodor Yakovlevich Bursak - in the village of Starominskaya on the Sasyk River.

Following the example of their superiors, many Cossacks also donated considerable funds for the upkeep of the monastery. The economy of the desert was also replenished at the expense of the property of the Cossacks who took monasticism. A case has remained in history when “a resident of the Kislyakovsky kuren, a lonely orphan named Kulbachny, a thrifty and strict cattle breeder, had a fortune worth more than one hundred thousand rubles. Once, touched by a feeling grateful to God for his condition, he entered a silver shop in the city of Rostov in the simple and patched clothes of a shepherd. Examining the best things from church utensils there, he asked the price of bowls big size, The gospels of the best expensive finishes, expensive shrouds, good banners, and ordered all this to be postponed - in the amount of 10,000 rubles. The clerk, not knowing what kind of person was hidden under the shepherd's clothes, frankly said that these things were not in his condition, that they cost 10,000 rubles. The good-natured Cossack waved his hand and asked to tie things. Here he paid in pure gold.”

Becoming monks, the Cossacks continued to engage in breeding work to breed new breeds of livestock, which gave a considerable income to the treasury of the monastery.
The military authorities annually appointed 16 Cossacks for servants and to help manage the desert. Such a number of servants was necessary for the almshouse, where 30 elderly Cossacks lived, who lost their health in military campaigns and remained lonely.

The cash income of the desert did not consist only of donations. The monks sold candles, held a so-called purse collection, paid for magpies and annual commemorations, and also made contributions for the eternal commemoration of the dead. All this amounted to a lot of money. The military authorities, following the example of the Great Russian monasteries, annually issued salaries from military income. “In the state it was supposed to be at the desert: the abbot, to whom the salary was released annually 150 rubles. 75 k. and canteens for him 1000 rubles, one treasurer, who was entitled to a salary of 10 rubles a year, ten hieromonks, who were given salaries of 7 rubles. 75 k. for each, 24 novices, for whom 137 rubles were issued. 15 k. In addition, the salary of 16 Cossacks, dressed up for benefits, was given 3 p. 45 k. for each; in total, 522 rubles were released annually. 50 k.

The Black Sea Monastery enjoyed great respect among the Cossacks, and because it continued to preserve the ancient monastic traditions of the Cossacks, memories of past times were alive, and among the elders one could still find participants in the Ochakov assault. From year to year the monastery became more majestic and more beautiful. Stone buildings gradually replaced wooden ones. New domes were erected, empty lands were developed. “Every day, at sunrise, the district was filled with the bell ringing of matins, published on the highest bell tower, laid out of stone and brick, by a skilled monk-ringer, who sorted out the bell threads like the strings of a musical instrument. Rising Sun played with cheerful rays on the domes of the cathedral, awakening the neighborhood from sleep and setting up all the inhabitants of nearby farms and sat down for a new day filled with vital energy. AT ancient time the gracefulness of buildings, the severity and pretentiousness of lines and ornaments on the walls of churches, the bell tower and the cathedral were striking. All this could be seen, having overcome several miles from the village of Bryukhovetskaya along a winding country road. Behind the wooden bridge there was a view of the central monastery gates. They were decorated with icons of the Exaltation of the Cross of the Lord and St. Nicholas, painted by one of the novices of the Black Sea Desert. When the sun was setting and dusk was gathering over the area, touching the tops of fruit trees and many acacias and lilacs, the evening service began. On holidays, it ended well after midnight, and the lights from the bell tower were visible to the naked eye in the village of Bryukhovetskaya and made a unique impression.

However, for a century and a half, the monastery walls have also witnessed severe trials:

1876 ​​- a terrible disease-plague befell the settlers;

1833 - a fierce famine. The drought struck all the wheat crops;

1843 - scurvy, treated with herbs, there were no doctors;

1847 - cholera, it was brought here from the Crimea;

1918 - civil war.

The successor of the famous Zaporizhzhya Sich is the Black Sea army, transformed into mid-nineteenth century in the Kuban Cossack army, for more than 130 years served as a military-organizational, administrative, economic and socio-political form of life for Cossacks and nonresidents living on military territory as part of Russian Empire. The merits and exploits of the Cossacks in the military field at all times were noted Russian tsars. The Cossacks carefully kept their constantly growing both quantitatively and qualitatively rarities, passing them on from generation to generation. They brought up military prowess, loyalty to the Fatherland and the traditions of their ancestors. The Orthodox faith has always been the core of the spirit of the Cossacks. It is natural because the Bryukhovets Cossack hut, where the Ekaterino-Lebyazhskaya Nikolaev hermitage flourished, had a special status with the military authorities.

On February 28, 1918, the ataman of the Kuban Cossack army Filimonov and the Kuban government left Ekaterinodar. On the eve of the retreat, they took care of saving the Regalia of the Kuban Cossack army, because Regalia is the soul of the army, and therefore, for a Russian person, a Cossack, the army itself. Where there were Regalia, there was an army, the Kuban Cossacks rallied there, and so it was during the entire existence of the army, so it was in the vague years, full of unforeseen dangers and twists of fate. They decided to entrust their fate to the Cossacks of the village of Bryukhovetskaya. On a dead February night, accompanied by an officer escort, boxes with Regalia (they were carried in coffins) were delivered to the village, and then to the Garbuzova Balka farm. Tradition says that for some time the Cossack regalia were located on the territory of the Catherine-Lebyazhy desert. The feat of the Cossacks of Bryukhovetsky kuren was not forgotten: they were honored in their native village, promoted to officer ranks, and by special order of the ataman (No. 896 of July 27, 1919) their merits were immortalized.

In the period from 1918 to 1920, monastic life was extremely difficult. However, there is no documentary evidence of what happened. It is only known that church services did not stop. In 1918-1921, activists of the new government, the Nabat commune, settled in the desert. And the destruction began not only of the monastery walls, but of everything that the "new government" called "opium for the people." The pages of history connected with the death of the monastic brethren and the "workers" of the commune are hidden from us by the "smoke of the conflagrations of the civil war." There is a version (as a legend) about the explosion of the church, in which monks and communards were engaged in the analysis of the destroyed walls; that when the brethren were at the funeral of the deceased monk Father Alexander and did not go to work, a detachment of Chonovites arrived, which carried out the action - the church and those who were in it were blown up. Communards were buried in the village of Bryukhovetskaya. The bodies of the deceased monastic brethren remained under the ruins ...

So 1921 was the last year in the history of St. Nicholas Monastery of Catherine the Swan.

It was from that time that residents settled on the island in the former cells of the monastic brethren, who founded the Lebyazhy Ostrov poultry farm, a school for orphans was founded, and later an agricultural school.

(From the materials of the museum of school No. 16)

Swan Island
Everyone needs knowledge of their Fatherland,
Those who wish to work with benefit for him.
D.I. Mendeleev.

WE LIVE NOW IN AN INTERESTING AND DIFFICULT TIME, WHEN WE BEGINNING TO LOOK AT MUCH DIFFERENTLY, WE RE-OPEN OR RE-EVALUATE MUCH. ALWAYS FIRST OF ALL THIS RELATES TO OUR PAST, WHICH TURNS OUT TO BE, WE KNOW, VERY SUPERFICALLY. "NEW TIME - NEW SONGS", - SAYS THE PROVERB, BUT KNOWLEDGE OF THE ORIGINS OF THE RUSSIAN CULTURE, MORALS AND TRADITIONS OF YOUR PEOPLE WILL HELP TO UNDERSTAND AND EXPLAIN THE PROCESSES THAT ARE OCCURING NOW IN OUR SOCIETY.
Each person has their own small homeland the place where he was born and raised. For us, this is the village of Lebyazhy Ostrov, which occupies a very small area on the map of the Krasnodar Territory, a village with a rich historical past.
Our story, about a beautiful corner of Russia, is designed to help everyone who wants to know the nature, history, culture of Lebyazhy Island, to fall in love with our village, famous for its traditions and wonderful people, to become a true patriot of this small homeland.

the sun is radiant,
Sparks of sunrise
Surface illuminate -
Lyman golden.
bright azure
Nature breathes
Above the reed
Above the red wave.
Rooster cries
At dawn at roll call, a splash of zander
Above the fishing stern.
red tulip
On a green braid
And multicolor
With fragrant dew.
The air is not hazy
Clean at the churchyard
Will fill the soul
Like a nightingale's trill
This is Kuban
Your swan island -
Mystery, riddle, holy ground.

HISTORY OF THE VILLAGE LEBYAZHY ISLAND.

The history of Kuban and Swan Island is, first of all, the history of the Cossacks. The resettlement of the Cossacks of the Zaporozhian Sich to the Kuban began in 1792-1793. Empress Ekaterina 11 issued two charters to the Cossacks, in which she granted the Black Sea Cossacks about 30,691 square miles of land and water. At the same time, the government solved two problems:

Protection of the new state border;

Economic development of newly annexed lands;

The need to prevent the possibility of Russian serfs leaving through Zabuzhye to the Transdanubian Sich.

Empress Catherine

The land received by the Cossacks was called Chernomoriya. The Cossacks settled in kurens. So, on the territory between Azov, near the mouth of the Beisug River, Bryukhovetsky Kuren was founded. Not far from Bryukhovetsky kuren, the Velichkovsky farm was founded, renamed in 1896 into the village of Chepiginskaya, named after Zakhary Chepega, the ataman of the Black Sea Cossacks. Soon after the settlement, this settlement became the gateway to the men's monastery - the Ekaterino-Lebyazhskaya St. Nicholas cenobitic desert.

The monastery was named Desert because it arose far from large populated areas, on two small peninsulas, on the northern shore of the Swan Estuary. The place was not chosen by chance. The swampy area covered with reeds, the estuary and the rivers flowing into it (Beisug and Beysuzhek) are rich in fish - the main food of the monks. Clouds of mosquitoes and all kinds of midges in the summer could not be a special decoration of this area, but they helped those who wished to temper their spirit and body. The desert received its name in memory of the favors rendered to the army by Catherine 11, and in honor of Saint Nicholas, deeply revered by the Cossacks. After the signing by the empress on June 30, 1792 of the manifesto, which granted land to the Black Sea army, the settlement of the Right Bank of the Kuban began. The first Black Sea people were mostly single, their life was full of dangers, and therefore they did not marry. In their homeland, the Zaporozhian Sich, lonely Cossacks ended their life in the Spaso-Preobrazhensky Kiev-Mezhigorsky Monastery. Here the Cossacks prayed before and after the battle, wounded and sick Cossacks found shelter in it, but in 1786 it was closed. Kosh ataman Zakhary Chepega responded to the requests of the Cossacks to open a monastery in the Kuban. A petition was drawn up, which was accompanied by a letter dated April 24, 1794 from the ataman of Chepega to Bishop Job of Feodosia and Mariupol for submission to the Synod. In the letter, the ataman asked Vladyka to support the request "to build deserts on military land for the sake of the elderly, wounded and mutilated of this army of foremen and Cossacks." And already on July 24, 1794, the greatest nominal decree followed to the Holy Synod, in which it was allowed to arrange a monastic hermitage in Chernomorie. According to this provision, the staff of the monastery was determined: the abbot, thirty monks and novices, ten sick people - a total of 41 people.

Swan Monastery was intended only for persons military rank. It was built and maintained entirely at the expense of the army. The military government wished to see the head of the monastery in the rank of Archimandrite. The Cossack Rada chose this position as rector of the Samara Nikolaev Monastery of the Yekaterinoslav diocese, Hieromonk Feofan. On November 24, 1795, he was consecrated to the rank of archimandrite by Bishop Job of Feodosia. With Feofan, a hieromonk and a hierodeacon arrived to create the Black Sea monastery. 20 people from the Black Sea Cossack army were appointed as novices.

The outer side of the life of the monastery is economic and construction activity, while the inner side is spiritual service to the church and people. The Catherine-Lebyazh St. Nicholas Monastery had its own devotees. The Cossacks bowed before the elder schematist Ezekliy and confessor Jonah for deep humility, strict abstinence and mercy towards the suffering. For the spiritual feat of obedience, His Holiness awarded Hieromonk Jonah with a golden cross. During the existence of the monastery, no other monk received such an award.

In the late 90s of the 19th century, an orphanage for 20 orphans was opened near the Ekaterinskaya Hermitage. At the beginning of the war, the Cossacks, the crippled and the elderly, found shelter here, then children left without parents found shelter, thus, the Ekaterino-Lebyazhinskaya Nikolaev desert was true to its destiny.

“They went to the monastery on pilgrimage, imposed temptation on themselves, donated money and property from the abundance of their hearts, burned with a desire to please God and do good to people, the ingenuous hearts of Cossacks and Cossacks. The monastery and its shrines gave people what they were looking for here, acted in a pacifying way on their mood. This determined the significance of the monastery for the army and its mood, ”wrote the historian of the Kuban army F.A. Shcherbina about the Catherine-Lebyazhskaya Nikolaev desert.

The Black Sea Monastery enjoyed great respect among the Cossacks, and because it continued to preserve the ancient monastic traditions of the Cossacks, memories of past times were alive, and among the elders one could still find participants in the Ochakov assault. From year to year the monastery became more majestic and more beautiful. Stone buildings gradually replaced wooden ones. New domes were erected, empty lands were developed. “Every day at sunrise, the district was filled with the bell ringing of matins, published on the highest bell tower, laid out of stone and brick, by a skilled monk-ringer, who sorted out the bell threads like the strings of a musical instrument. The rising sun played with cheerful rays on the domes of the cathedral, awakening the neighborhood from sleep and setting up all the inhabitants of nearby farms and villages for a new day filled with vital energy. In ancient times, the gracefulness of buildings, the severity and pretentiousness of lines and ornaments on the walls of churches, the bell tower and the cathedral struck the eye. All this could be seen, having overcome several miles from the village of Bryukhovetskaya along a winding country road. Behind the wooden bridge there was a view of the central monastery gates. They were decorated with icons of the Exaltation of the Cross of the Lord and St. Nicholas, painted by one of the novices of the Black Sea Desert. When the sun was setting and dusk was gathering over the area, touching the tops of fruit trees and many acacias and lilacs, the evening service began. On holidays, it ended well after midnight, and the lights from the bell tower were visible to the naked eye in the village of Bryukhovetskaya and made a unique impression.

What were the monks doing? In addition to construction, there is also agriculture. The monks also fed on their own: they grew bread, vegetables, bred bees and animals. The monks also sewed clothes, made church utensils and wrote books. The monastery icon painters and the monastery choir were very famous.

Pustyn was a school for those wishing to receive a spiritual title. Many Kuban priests and deacons began their ministry from the Swan Monastery. The important enlightening significance of the monastery was that it had close contact with the St. Elias Monastery on Old Athos, which could not be reflected in the spiritual appearance and worldview of the monastic brethren. Also, the Catherine-Lebyazhinskaya hermitage tangibly continued the traditions of the ancient Zaporizhzhya shrine - the Kiev-Mizhegorsky monastery. The monastery kept an invaluable sacristy and library. Here they regularly solemnly celebrated the days that were temple holidays in the ancient Zaporizhzhya monastery: St. Nicholas - May 9 (old style) and the Transfiguration of the Lord - August 6. This is how the celebration is described in the memoirs of the participants: “Prayers and preachers flock to these temple holidays from all over the Black Sea, the land of the Caucasian army and the Stavropol province. They are followed on their bulky wagons by the fair tradesmen. They attach their movable booths to the walls of the monastery, like spiders on cobwebs, and settle down with the goods.

On holidays, a fair opened at the gate. This is about the morals of the people ... ". The abbots of the monastery often changed, but each of them tried to do everything for the good of the monastery and the novices.

Abbots of the Lebyazhskaya Hermitage

With the resettlement of the Cossacks to the Black Sea coast, a new stronghold of Christianity arose on this territory. The descendants of the Cossacks - the Black Sea Cossacks were distinguished by a rare adherence to the Orthodox faith, which favorably distinguished them from the rest of the motley Russian population in these places, which was easily influenced by the Old Believers and sectarianism. As you know, the Black Sea people initially moved from Ukraine to the granted land without the clergy. With the settlement of the villages on the lands allocated by the military government, the question arose of building churches. The permission for the construction of churches to the inhabitants of the villages came from the Holy Synod. Permission was also received from him to open the Ekaterino-Lebyazhskaya St. Nicholas Hermitage. During the correspondence between the military government, the Theodosian Spiritual Consistory (the consistory is the administrative and judicial body of the diocese) and the Holy Synod, an agreement was reached that the head of the hermitage would be the rector of the hermitage in the rank of archimandrite, and the candidate - Hieromonk Feofan, head of the Samara Nikolaev Monastery.

Feofan was the son of a priest from Great Russia. “He studied Russian literacy, writing and musical singing, arithmetic and geography in the then spiritual schools; tonsured as a monk in the Stavropegial Kiev-Mezhigorsky Monastery in 1758, on March 7, he performed various duties in the same monastery, and since 1776 he was the head of the Samara Nikolaev Monastery "- we can read about this in No. 11 of the journal" Caucasian Diocesan Gazette " for 1878.

Being the rector of the Samara Nikolaev Monastery, at the request of the God-loving elder Kirill Tarlovsky and on the basis of the decision of the Holy Synod of November 9, 1781: “In the Pustynno-Nikolaev Monastery, on the basis of a decree, instead of a wooden stone church with a chapel of Kirik and Ulita, it is allowed to build and consecrate after construction "..., carried out such construction. In addition, the elder also asked the elder to build a church with his own and only kosht (kosht - funds, expenses for maintenance, subsistence; dependency) and arrange a cell for himself in the monastery itself. Under the guidance of the rector of the monastery, Hieromonk Feofan, and with the care and work of Father Kirill Tarlovsky, in the fall of 1781 and in the winter of 1782, the necessary building materials were prepared, and already at the beginning of 1787, the construction of the stone church was completed.

It must be taken into account that during the Cossack Black Sea Army there was no architect, therefore, a person with experience could best build the buildings of the new desert. All buildings had to be erected, strictly guided by the decree of the Holy Synod. Therefore, most likely, they stopped on the candidacy of Hieromonk Theophan.

On November 24, 1795, Bishop Job of Feodosia (ruled the Yekaterinoslav diocese from February 27, 1793 to May 13, 1796) received permission from the Holy Synod, and he personally elevated (ordained) Hieromonk Theophan to the rank of archimandrite in the Samara Nikolaev Monastery.

And so, Archimandrite Feofan, appointed rector of the desert, left for Yekaterinodar. To help him in 1796, the ataman Zakhary Chepiga wrote in a letter to Bishop Gervasy of Feodosia and Mariupol to send a hieromonk and a deacon for the best organization of monastic life. In November 1796, an answer was received from the city of Stary Krym (the location of the diocese) that Hieromonk Joasaph and Hierodeacon Galaktion were sent to the desert from the Samara Nikolaev Monastery. The military government appointed 20 novices from among the willing Cossacks. This small community first settled in huts and performed all church services in them.

It is believed that Bishop Job (Potemkin) recommended to Archimandrite Feofan that the charter and organization of the monastery should be made according to the model of Elder Paisius Velichkovsky, brought by him from Greek Athos. His Grace Job was a supporter and continuer of the Athos school of rituals, which included strictness and accuracy in the performance of rites according to the church order, caring for the poor, orphans, gentleness and simplicity.

In the petition of the military chieftain T.T. Kotlyarevsky to the Holy Synod on permission to tonsure the aged novices of the desert “without skill”, dated September 17, 1798, writes that Archimandrite Feofan “… built a refectory church, a meal, a cookery, a bakery, a kelarny, for bread and all kinds of monastery junk, according to the architectural plan , for cooking and drinks, a cellar and an ice chamber, the rector's fraternal and hospital cells, and a stable, this building is all wooden, under the cover of a pine sheath, he also fenced the hermitage with pine boards, and already in the refectory church, daily worship is conducted, albeit with difficulty because there is only one hieromonk and another hierodeacon, there are no monks, and only “only” novices, certified by the military government and undergoing monastic probation ... asks ... ask from the Holy Synod ... him, the archimandrite, permission such: that the elderly novices, near death of those who are, to tonsure without temptation and representation ... ". The same document states that Archimandrite Feofan “… built on the river. Beisuga, with his own kosht, gave a dam mill about 6 stakes ... loving the rank of monastic life as an eternal possession of this desert ... ”(spelling preserved).

Feofan stayed as rector of the Black Sea Ekaterino-Lebyazhskaya Nikolaev hermitage for 6 years, after which in 1801, due to old age, he returned to the Samara-Nikolaev hermitage at the age of 63 and was the rector in this hermitage for another six years.

In 1801, Archimandrite Dionisy (Delagrammati, from the Greeks) was appointed abbot of the monastery, but he was not recognized by the military authorities due to ignorance of the language.

Then, in 1802, hegumen Tobias (from the Klopsky monastery) by the name of Trubachevsky was appointed abbot of the desert. He was originally from the Little Russian nobles, by origin a Cossack from the Kurgan family. He was tonsured a monk in 1771. The rector, Hegemen Tobias, was ordained to the rank of archimandrite. He was one of the most respected and influential abbots of the desert. During his tenure as abbot, he did a lot for the desert, “he never shied away from bodily labor, ... he himself, with a shovel in his hands, went knee-deep into the estuary and from there threw sand onto the ground, necessary for the construction of a stone building; at other times he carried the stones himself on the walls of the building."

Archimandrite Tobias paid great attention to the school existing in the wilderness. Andrey Shelimov, a student of the Crimean vineyards located in the city of Sudak, was sent to this school by the Governor-General of Kherson, Duke Duc-Richelieu, with the consent of the Ministry of Internal Affairs. The latter taught his students improved ways of growing and caring for grapes. During the period from 1809 to 1815, A. Shelimov taught many grape business. For his work, he was honored by Archimandrite Tobias with excellent reviews with the presentation of a certificate.

During his stay in the monastery, Archimandrite Tobias collected about 200,000 rubles of voluntary alms for the monastery. Under him, a brick cathedral church was built in 1814 and a brick church in the name of All Saints (Kino'viya) in 1809.

In 1816 he was forced to leave the monastery. First, he was transferred to the Nevsky Lavra in St. Petersburg, and in 1817 he was appointed rector of the Trinity Alexander-Svirsky Monastery.

About five or six months the monastery was managed by Archimandrite Iosaf, who on December 8, 1817 left the monastery.

From February 1818 to January 1839, Hieromonk Spiridon (Shchastny) was the rector of the Lebyazhsky Monastery. He was originally from the Black Sea Cossacks. Elected head of the monastery was the monks of the monastery. In 1824, Spiridon was determined to be the first present of the Ekaterinodar Spiritual Administration. In 1833, he filed a petition for dismissal from the rectory due to old age and weakness and was dismissed. However, from July 1836 to January 1839, he was forced to again correct the post of rector. At that time he was already 72 years old.

In the period from 1833 to 1836, Archimandrite Ioanniky was the rector of the Ekaterino-Lebyazhskaya Nikolaev Hermitage. During his stay in the monastery, the abbot had conflicts with the military administration, as well as with the brethren of the hermitage. As a result of disputes and misunderstandings, Ioanniky was forced by order of the diocesan authorities to leave the monastery. A document has been preserved - an explanation of the rector, Archimandrite Ioannikius, dated November 1836.

The next rector of the monastery was again briefly Archimandrite Innokenty (Pokrovsky). From the archival file of Archimandrite Innokenty, kept in the files of the Holy Synod, we learn that he was born in 1789 from a clergy rank. After finishing the course at the Voronezh Seminary, from November 17, 1812 he was a village priest. Since 1822 he was a teacher, and in 1823 he became an inspector of the Voronezh theological school. On June 6, 1824, he was tonsured a monk. In 1829 he was appointed builder of the Valuy Assumption Monastery. In the same year, the highest favor was declared to him for his work on the Voronezh Trustee Committee for the Poor, of which he had been a member since 1827. In 1831 he was appointed superintendent of the Kyiv spiritual and district schools, and in 1836 he moved to the same position in Novocherkassk. for useful pedagogical activity twice received special awards. Since 1832, he was included in the number of cathedral hieromonks of the Kiev-Pechersk Lavra. On August 22, 1836, he was promoted to the rank of archimandrite without managing the monastery. In 1838, for excellent service, he was given control of the Black Sea Ekaterino-Lebyazhskaya hermitage. Died August 18, 1840.

Then, from November 3, 1840, by order of the Holy Synod, Archimandrite Dionysius, “an educated man and very capable of official affairs,” was appointed to manage the monastery. According to contemporaries, Archimandrite Dionysius was one of the most respected abbots of the desert.

He was born in the Kursk province. He studied at the local seminary, later was a priest of the Voronezh diocese. Having become a widow, he became a hieromonk of the Novocherkassk Bishop's House. Since 1843 he was the abbot of the Cherniev Monastery.

As the rector of the desert, Archimandrite Dionysius requested a memorandum addressed to the ataman N.S. Zavodovsky dated November 30, 1844, to instruct the desert management committee to “... repair the dilapidated things of the sacristy, ..” received from the Mezhigorsky monastery, as well as to establish a school for poor Cossack children near the desert due to the fact that “... there is a building , newly built and capable of placing a school ... ". However, he could not achieve what he wanted.

During his administration of the Ekaterino-Lebyazhskaya Nikolaev Hermitage, he became a member of the first composition of the Caucasian Ecclesiastical Consistory. On September 21, 1849, on the day of St. Demetrius the Wonderworker of Rostov, Archimandrite Dionysius celebrated the liturgy in the parish church of the village of Rogovskaya. After the liturgy, with the honorary clergy of the military hierarchy, a procession was made to the Kirpili River, to the place where the solemn laying of the monastic convent and the first temple of God, established in the Chernomorsky army, in the name of St. Mary Magdalene, took place.

In 1851, Archimandrite Dionysius was relieved of the post of rector of the desert, and since 1855 he was rector of the Bogoroditsky Zadonsky Monastery. Then, in 1860, Archimandrite Dionysius received a stauropegial, called "New Jerusalem", monastery in control. The desire to be closer to the resting place of St. Tikhon prompted him to ask the Holy Synod to move from the rich monastery to the poor Trinity Monastery in the town of Yelets. The zealous and ardent prayer book brought a heavenly blessing to the monastery he ruled, since under him the first miracles from the Tikhvin Icon of the Mother of God followed. On March 15, 1864, Archimandrite Dionysius died and was buried at his request at the feet of the ever-memorable Yelets shepherd Father John Zhdanov.

From 1851 to 1860, Archimandrite Nikon (Konobeevsky), who was transferred here from the Cherneev Monastery, became the rector of the desert. Nikon came from a spiritual rank, he received his education at the Tambov Seminary. He has been in office for 10 years and has greatly improved economic activity monastery, adorned the temples of the desert. For his ascetic activity, Archimandrite Nikon received awards from the government: the Order of St. Vladimir, 3rd class, St. Anne, 2nd class, with a crown and a gold, diamond-studded cross from His Majesty's office.

In accordance with the regulation approved by the Highest on July 1, 1842, it was "... appointed to arrange an almshouse for 30 people, burdened with old age, homeless and deprived of strength for food; ..". And therefore, on September 20, 1851, the rector of the desert, Archimandrite Nikon, and members of the committee for managing the monastery, in a report addressed to Ataman G.A. The rasp is asked to arrange a hospital at the monastery and send a physician. On April 16, 1860, an act of surveying the area appeared with a proposal to the military administration of the Cossack army of two plans for the construction of an "almshouse": on Kinoviysky Island and in the desert itself. The military architect Chernik, in his report to the military government dated September 24, 1860, indicates that the area on the Kinovian side is not suitable for construction, since it is flooded during the flood and suggests, together with the members of the commission, “... to arrange this charitable institution at a large monastery, on the eastern side cathedral…".

In 1856, the rector of the desert raised the issue of eliminating the excessive interference of the military authorities of the Black Sea Cossack army in the management of the desert economy and issuing instructions for members of the desert management committee about their rights and obligations.

Unfortunately, in 1860, Nikon was moved by the rector of the Balaklava seaside St. George Monastery.

Temporarily for one year (1860) Archpriest Dmitry Ivanovich Gremyachinsky served as rector of the monastery. Under him, the smelting of a new copper bell was completed, which Archimandrite Nikon requested from the Cossack army.

After Demetrius, Archimandrite Ambrose, who later retired to a monastery in Great Russia, was also in charge of the desert for a year.

In 1863, Archimandrite Dormidont (Sichkarev) became the head of the desert. He was from the family of a sexton in the Chernihiv province. He entered monasticism at the Rykhlevskaya Hermitage, where he took the name Dormidont. In 1838, in a new rank, he was transferred to the Kyiv monasteries: first to Zlatoverkho-Mikhailovsky, then to Kiev-Mikhailovsky. In Kyiv, for about two years, he held the position of inspector and superintendent of theological district schools, was a preacher and clergyman at the Kiev Institute for Noble Maidens, and abbot of the Kiev-Mikhailovsky Monastery. Until 1863, Dormidont was the abbot of five monasteries. After the death of arch. Bishop of the Caucasus and the Black Sea (since December 1, 1862), Bishop Theophylact (Gubin), asks the Synod for permission to transfer Archimandrite Anthony, who headed the Kizlyar Monastery, to the post of rector of the monastery. The latter lived in the monastery for a very short time: from the first days of February to September 14, 1870 (the new archpastor died of cholera, the epidemic of which was at that time in the Caucasus). After his death, the monastery had capital in the tickets of the Skopinsky bank in the amount of 4,500 rubles.

And again, His Grace Theophylact addressed the Synod with a request, naming the candidacy of the rector of the Kizlyar Holy Cross Monastery, Archimandrite Samuel (Sardovsky). The Synod went towards the Bishop and on February 1, 1871 appointed Archimandrite Samuil as rector of the Catherine-Lebyazhsky Monastery.

In their historical research Archimandrite Samuil of the Swan Monastery wrote about the monastic brethren: “Examining in detail the formal lists of monastics near this desert, we see that only people who served in the battle ranks left the army to live out the rest of their days within the walls of the monastery. There were even such years when, due to military needs, even the elderly could not be dismissed, as a result of which there was not a single novice for another year. According to the marks in the formulary lists, the Black Sea Ekaterino-Lebyazhskaya hermitage has long been distinguished by good monks.

Under Archimandrite Samuil, on the basis of a personal decree of Emperor Alexander II dated February 5, 1872, from dual subordination (military and diocesan), it passed into the full jurisdiction of the diocesan authorities.

Archimandrite Samuel died in 1883 and was buried in the desert.

Apparently, in the period from 1883 to 1893, the abbot of the monastery was Archimandrite Nathanael. At least, a petition addressed to the ataman G.A. was preserved under his signature. Leonov dated August 15, 1885 on the issuance of a resident of the village of Fanagoriysky I.I. Brailovsky certificate of admission to monasticism.

In 1893, Archimandrite Nil (Nikolai Nikiforovich Voskresensky) took over as manager of the monastery.

A native of the Yaroslavl province. He studied at the spiritual school. He began his service as a psalm reader and was a deacon for 15 years. In 1877 he accepted monasticism with the name Neil. He was elevated to the rank of hieromonk and appointed treasurer of the Yaroslavl Epiphany Monastery. Then in 1879 he was sent as a builder of the Assumption Monastery in the Vyatka province. Two years later, he was transferred to the fraternity of the Yekaterinburg Bishops' House, conferring on him the title of steward and member, first of the spiritual board, and then of the Yekaterinburg spiritual consistory. In 1886, he was elevated to the rank of abbot and appointed rector of the Dolmatsky Assumption Monastery, with expulsion from the post of housekeeper and leaving in other positions. In 1899, he moved to the Astrakhan diocese to the post of rector of the John the Baptist Monastery, where he served until his appointment to the Catherine-Lebyazhsky Nikolaev Monastery. Nil was elevated to the rank of archimandrite by the fifth bishop of the Caucasian diocese, Vladyka Evgeny (Shershilov), Bishop of Stavropol and Ekaterinodar (12/16/1889-7/17/1893).

In 1893, Bishop Eugene visited the monastery. “Due to various circumstances, the monastery is in need of external and internal renewal - this was the subject of conversations between Vladyka and the rector throughout his stay in the monastery. He inspected the monastery buildings, entered the economic part and, in view of the large expenses ahead, gave advice on the more profitable exploitation of the quitrent articles of the monastery - waters, lands, buildings, etc. He entrusted the inner life of the monastery to the special and most vigilant care of the abbot, so that she was a lamp illuminating the path to the achievement of the highest spiritual Christian perfection.

Hegumen Sergius was the rector of the Catherine-Lebyazhskaya Hermitage in 1901.

The next abbot of the Catherine-Lebyazhsky Nicholas Monastery was hegumen Ambrose. So on December 15, 1906, he sent to the head of the 1st section of the Caucasian department about the allocation of protection for the desert. Pustyn in this turbulent time for the country was "... agreed to accept at her own expense the maintenance of 2 armed Cossacks with her, or in return for their 2 soldiers from the reserve lower ranks." And on February 18, 1907, he also petitioned the head of the 1st section of the Caucasian department for the appointment of Iulian Chumachka, who received the right to the position of a police officer, as a desert officer. She determined the salary for the constable of the deserts at "... 200 rubles a year for his food and a monastery apartment with heating."

During the period of his rectorship, Abbot Ambrose compiled information on the state of the Ekaterino-Lebyazhskaya Nikolaev Hermitage and its capital for 1906, the original of which is stored in the State Archives of the Stavropol Territory.

Then hieromonk Anatoly was the abbot of the monastery, but in connection with the assignment to Archimandrite John (Levitsky) of the duties of managing the monastery, after December 21, 1907, he became the abbot of the monastery.

On January 15, 1910, he, together with the brethren of the desert, turned to the head of the Kuban region, M.P. Babych with a memorandum on the permission to walk around the region with military shrines. In the note, they indicated that in the Ekaterino-Lebyazhskaya Nikolaev Hermitage, the icons especially revered by the Cossacks are stored: “The Mother of God of Tolga” and “St. “Over time, the memory of these shrines among the younger generation is gradually lost, especially after 1905 and 1906, when all the foundations of our state were shaken.” Such permission was obtained and, we know, that the procession with the icon of the Mother of God of Tolga was performed repeatedly in different directions through the Kuban villages.

The Stavropol Ecclesiastical Consistory received from the Holy Synod Decree No. 15605 of December 25, 1907, stating that the chair of the vicar bishop was established in the Stavropol diocese at the expense of local funds and that the bishop was given the name Yeisk. Archimandrite John, rector of the Astrakhan Theological Seminary, was appointed Bishop of Yeisk. At the same time, he was entrusted with the duty of managing the Ekaterino-Lebyazhskaya coenobitic hermitage as an abbot from December 21, 1907 (without the right to receive part of the desert's income).

On February 3, 1908, His Grace Metropolitan of St. Petersburg consecrated (ordained, erected a bishop) Archimandrite John to Bishop of Yeysk, vicar of the Stavropol diocese.

Bishop John (in the world Ioanniky Levitsky) was born on January 7 (19), 1857, 1857 in the Kyiv diocese in the family of a psalmist. In 1880 he graduated from the Kyiv Theological Seminary. On May 21, 1881, he was ordained a priest. In 1889 he entered the Kyiv Theological Academy. On June 18, 1892, he was tonsured a monk. In 1893 he graduated from the academy with a degree in theology and was appointed superintendent of the Donskoy Theological School in Moscow. Since 1895 - inspector of the Olonetsk Theological Seminary. In 1896 he was transferred to the Saratov Theological Seminary. Since November 29, 1900 - the rector of the Astrakhan Theological Seminary in the rank of archimandrite. In 1907 he became a member of the Administrative Committee of the Astrakhan Russian Patriotic Society. In 1910-1915 he was chairman of the Alexander Nevsky Educational and Religious Brotherhood. From September 13, 1916 - Bishop of Kuban and Ekaterinodar.

Awarded in 1896 with a pectoral cross from the Holy Synod; in 1900 - the Order of St. Anne, 3rd degree; in 1903 - the Order of St. Anne, 2nd degree. In 1922 he veered into the Renovationist split. Bishop Eysk Evsevy (Rozhdestvensky), vicar of the Kuban diocese, after three exhortations, declared Bishop John fallen into schism, stopped mentioning his name during divine services and took over the administration of the Kuban diocese. According to Mikhail Polsky, he died in 1923 during the vigil before the Baptism of the Lord, without breaking with the "Living Church". According to Manuil (Lemeshevsky), he died no earlier than 1927.

His Grace John, Bishop of Yeisk, was released from his duties as rector of the Ekaterino-Lebyazhskaya Nikolaev cenobitic hermitage in April 1912.

Hieromonk of the Molchenskaya Sophroniev Hermitage, of the Kursk diocese Dorofey (Anishchenko), was appointed to the post of rector of the hermitage, with his elevation to the rank of hegumen. He was the dean of the monasteries and regularly reviewed their condition, about which he reported in detailed reports to the Stavropol Spiritual Consistory.

In all likelihood, he was the abbot of the desert before its closure. This, at least, is written by P.P. Radchenko in his novel "At Dawn", where he describes the life of monks after the civil war and before the closing of the monastery, mentioning the abbot of the monastery.

1993-2005
Residents of the village of Lebyazhy Ostrov: Nina Maltseva, a nurse in the village school, Tatyana Kirichenko, an employee of the Lebyazhy Ostrov poultry farm, Galina Yeshchenko and Raisa Maksimova, teachers of the village school, began educational, search work in order to revive (at least in the memory of people) the pages of the history of the monastery monastery . Tatyana Kirichenko and Raisa Maksimova led the work of the school students' circle - research materials, records of the memories of the old residents of the village formed the basis of the school museum of local history. In many ways, through the efforts of the workers of the Lebyazhy Ostrov Poultry Farm, the church parish in the village of Chepiginskaya at the Holy Trinity Church was recreated. The parishioners of the Chepiginsky parish, residents of nearby villages shared their memories not only about the history of the creation of the state farm, but also about how Lebyazhy Island appeared in the 30s and 40s of the 20th century, when during the construction of the state farm they found evidence of the activity of the historical Shrine of the Kuban - the Black Sea military Ekaterino - Swan St. Nicholas Monastery: a dilapidated bell tower, burial places of monks ...

4th of July 2011 year, the monastic brethren moved into the former building of the House of Culture CJSC Lebyazhye-Chepiginskoye. The revival of the Catherine-Lebyazhskaya Nikolaev desert began.

A. SLUTSKY

(Krasnodar)

This book of the Mezhigorsky monastery

It is traditionally considered that the Kuban of the late 18th - early 19th centuries is a region where the population is primarily occupied with the development of new lands, carrying out cordon service on the banks of the Kuban, which at that time was the state border of Russia, protecting their own - newly emerged settlements - from raids neighbors from outside the Kuban. It is enough to cite an excerpt from the “Order of Common Benefit” - a document of 1794 - about “so that no one dares to drive, walk, plow bread, fish and drive cattle to the flock without military weapons for any business” to imagine life of the Black Sea Cossack. Even after almost a quarter of a century, in September 1820, A. S. Pushkin wrote to his brother: “I saw the banks of the Kuban and the guard villages - I admired our Cossacks. Forever riding; always ready to fight; in perpetual precaution! Where is the book collecting?

Nevertheless, it was at the end of the 18th and in the first quarter of the 19th centuries that a whole series of book collections appeared in the Kuban, and the first book collections began to take shape. Having hardly settled down on the lands of the Kuban, the Cossacks ask the St. Petersburg authorities for permission to transport the vestry and library of the Kiev-Mezhigorsky monastery to the Kuban. Small (mostly official) collections of books were in the Military Trinity Church (1796), in Ekatrino-Lebyazhskaya Nikolaev Hermitage (1799).

The first large collection of books transported to the Kuban was the library of the Mezhigorsky Monastery. The appearance of this library in the Kuban is connected with the history of the resettlement of the Black Sea people, it has a "historical conditionality". But in order to understand it, let alone feel it, it is necessary to say at least a few words about where this library was transported from, what it was like in its “pre-Kuban history”, it is necessary to tell about the Mezhigorsky monastery itself. However, he has been gone for a long time. But they remembered and still remember that in the caves for which the monastery was famous (like many other monasteries above the Dnieper), amazing riches were kept, and among them - handwritten books.

Much has been written about Mezhyhirya. Metropolitan Eugene, who is also the bibliographer of Bolkhovitinov, in his description of the Kiev-Pechersk Lavra, dates the foundation of the Mezhigorsky Monastery to the end of the 10th century, to 988, when the monks came to Russia with the first Metropolitan Mikhail and laid the foundation for the monastery. The Mezhyhirsk synodic and the same Eugene, only in another work (in the History of the Kyiv Hierarchy) insisted on a later version. Built, they say, in 1161, Prince Andrei Bogolyubsky Church of the Transfiguration of the Lord, and from that church came the monastery. The people called this church the White Savior ...

You can list the names of researchers for a long time, refer to bibliographic clarifications, it is important to recall that this topic was heard in the Kuban press more than once: in 1898, the Kuban historian and archaeographer P.P. Korolenko in the next volume of the Kuban Collection published an article about the antiquities of the Mezhigorsky Monastery. In the same year, I.I. Dmitrenko in the "Collection of materials on the history of the Kuban Cossack army" published several documents on the history of Mezhyhirya.

The tree is held up by a root. While there was Zaporizhzhya Sich, there was also a monastery. For almost two centuries it remained the center of the spiritual life of the Sich. “A quiet haven at the end of the turbulent Cossack life, when, feeling physical weakness, they had to change their battle armor for the modest attire of a monk ... The Cossacks themselves, the Sichs,” wrote P.P. hierarchical residence.

Hetmans of Ukraine, chieftains of the Zaporizhian army donated money and rich lands to the monastery. The Zaporizhian Cossacks made it their duty to bring part of the war booty to the monastery. By the verdict of the Cossack Rada in 1683, the Cossacks recognized the Sich Intercession Church as belonging to the monastery. In Mezhyhirya, at the expense of the Sich, a "military hospital" was established - for the maintenance of the poor, crippled, crippled Sich. In the spiritual department of the school at the Church of the Intercession, Mezhygorsk clergy taught Cossack children "literacy, the book of hours, psalms," and the hieromonk rector of the Church of the Intercession was a member of the Sich Rada.

Naturally, books were also donated. They gave "for the atonement of sins", "for the remembrance of the soul ..." They left their donation notes on the books, marked memorable events of their lives on the margins of the donated books. Sometimes whole libraries were donated. Innocent Gizel, a famous scientist and educator, dying donated his library to the monastery. Patriarch of All Russia Joachim often sent books to the monastery, and once accompanied them with the words: “In addition to the legacy of Yaroslav ...”

In 1775, the Zruynuvaly Sich, the Zaporizhzhya army, was abolished by Catherine's decree, and a decade later the monastery itself was abolished. His buildings were donated to the city, the brethren dispersed... "One part of the Mezhygorsk vestry was sent to the Alexander Lavra, the other to the Poltava Monastery (...), it was decided to establish a faience factory in Mezhyhirya itself..." Even earlier (1777 - 1778 1999) sacristy and church utensils, including books, of the Sich Intercession Church were sent to St. Petersburg and Poltava.

In 1794, from the military city of Yekaterinodar, from the government of the Black Sea Faithful Army, first to Bishop Job of Feodosia, and then to the Holy Synod of the Government, a petition was sent: to finish his work on the most graciously granted land at the Church of God (...) asks the government for permission to build a hermitage on military land with a military coat.

Permission was received only in March 1796: "To build the Ekaterino-Lebyazhskaya Hermitage, laying the first refectory in the name of the Great Martyr Catherine."

At this time, the Chief Ataman Timofey Terentyevich Kotlyarevsky, sent to St. Petersburg for military needs, learns that the sacristy of the former Sich Intercession Church is located in the Alexander Nevsky Lavra. He seeks permission to return it to the Chernomorians, direct descendants of the Sich. But when the sacristy of the Lavra, Hieromonk Veniamin, began to transfer property to Kotlyarevsky according to the inventory, it immediately became clear: this is only a part, a small fraction of what the Sich Church possessed. It was necessary to look for the rest. Having not yet returned to Yekaterinodar, Timofey Terentyevich sent a letter to the military captain Mokiy Gulik with an opportunity: he instructed him to "find a reliable messenger, give him the necessary amount of money for travel and food from military sums" and send him in search of not yet a sacristy, but only her traces.

The choice fell on Stepan Bely. By that time, the search paths had already been outlined. Four carts (115 pounds), on behalf of G.A. Potemkin, was brought to the Alexander Nevsky Lavra from Ukraine and handed over by Captain Ostroukh. Therefore, it was necessary first of all to find Ostroukh, get from him inventory documents on the property of the Intercession Church and lists: when, who and what took from church property after the abolition of the Sich. If the captain himself is no longer alive, then the documents should be kept by the “widow Ostroushikha”. At the same time, Kotlyarevsky insists: the search should be carried out "without disclosure, in a secret way."

While S. Bely was going on a "business trip", T.T. Kotlyarevsky received a letter from Archimandrite Feofan, appointed to the Ekaterino-Lebyazhskaya hermitage, at the end of which he laments: “The sacristy of Kiev-Mezhigorsk with the entire library was given by the late Prince Potemkin to the late Right Reverend Ambrose and is now kept by Metropolitan Gabriel of Novorossiysk and Dnieper. (...) Try, for God's sake, to beg for it, because it is not needed there and lies under a bushel. Bring her to light."

T. Kotlyarevsky immediately turned to the Holy Synod and asked for "support for the construction of the Ekaterino-Lebyazhskaya monastic hermitage (...) to give this army a sacristy and a library." And he argued his request by the fact that "the Black Sea Cossacks were made up of the Zaporizhzhya army, which during the existence of the Sich was a stacker for this monastery."

We now scold clerks. But (it should be admitted) only thanks to the bureaucratic red tape and the exactingness of the clerical authorities came to us evidence of Bely's trip, about what he succeeded in and what he could not find, the correspondence and financial reports of the lieutenant, who traveled to Novomirgorod through the Crimea, were preserved, how “on the occasion of bad weather, he first got stuck in Taman, then he could forcefully cross the Yenikul Strait”, significantly exceeding the amount of travel expenses.

The mission proved difficult. The Metropolitan of Novorossiysk was not at all in a hurry to give the Zaporozhian shrines to the Black Sea people. At first he demanded, personally addressed to him, the order of the Holy Synod. Having received it, according to the testimony of S. Bely, the Metropolitan did not inform anyone about the document, but began again to seek a review of the case in the Synod: hoping to leave in Novomirgorod not only the Sich sacristy, but also Mezhigorskaya, Krutitskaya, Belozerskaya. White had to investigate.

It took a lot of work to obtain permission to make copies from the inventory of the property of Mezhyhirya and the Church of the Intercession. And it’s not just about the heavy fees for the right to make copies of documents - it’s about the constantly occurring omissions: “I was at the time of taking away church things and books, but due to the prescription of time, I don’t remember how much and what exactly where it was taken.” Ostroukh's widow turned out to be more accommodating: she gave Bely the opportunity to copy all the necessary documents. “And if Your Excellency needs genuine ones,” she writes in her letter to T. Kotlyarevsky, “then they can be delivered at your command.” And in the same letter, he asks Kotlyarevsky for the protection of his son, Vasily Ostroukh, who serves in the Zaporizhian Army. A noteworthy detail: in the mind of Ostroushikha, the army is still Zaporozhye, and not Black Sea.

The search addresses were also determined in the papers: St. Petersburg, Kyiv, Poltava, Novomirgorod, Kremenchug ... They were taken away, as the documents show, both by official searches, and far from any officiality. There was even a “List of how much and what exactly was robbed, and which of these stolen things were found for the capture of thieves.”

There are many addresses. Sometimes these are addresses where individual items are stored. But there were others. In Novomirgorod, in the Poltava Monastery, Bely saw "11 Gospels, more than a hundred vestments, more than three hundred church books ...", etc.

After the permission of Catherine the Great, Count P. Zubov had to transfer the sacristy and the library to the Black Sea army, and transport them to the Kuban. But since the receiver did not come from him for a long time, the Archbishop of Yekaterinoslav again filed a petition to leave his things and the library to him. He argued this by the fact that the donors and contributors to the Mezhyhirya Monastery were not only the Cossacks, who were considered the ancestors of the Black Sea. The Holy Synod rejected this request.

The studies on Mezhyhirya do not tell how books were kept in the monastery, whether there was a separate “book storage chamber”. Nevertheless, in the documents of the middle of the 18th century there is evidence of both the monastery library and individual cell libraries (for example, in the cell of Hieromonk Matvey Tyulepansky). In the monastery library, according to the inventory of 1777, there were 395 books, of which 53 were handwritten in Russian, 174 printed, 114 in Latin, and 54 in Polish. With the permission of the Holy Synod, Archbishop Ambrose of Novorossiy handed over the books to the Yekaterinoslav Seminary. In documents telling about the fate of the Mezhygorsk books in the Kuban, there are references to the Latin edition of the Conversations of Macarius of Egypt, and books in Greek.

T.T. himself brought the first books to the Kuban from St. Petersburg. Kotlyarevsky. Part of the Mezhygorsk book collection from Novomirgorod was returned by Stepan Bely. Another in 1804 - a member of the Black Sea military office Evtikhy Chepiga. On the books brought from the Mezhyhirya Library there were (and partially preserved) very interesting insert notes. For a long time (more than two centuries) the inset record served as an ex-libris in Russia and served as a sign of the book's ownership. And if not all contributions and owner's notes on the books of the library of the Mezhyhirsky Monastery were geographically connected with the Kuban, then, of course, all of them testified to the historical and cultural connection of the Zaporozhye - Black Sea - Kuban Cossacks. In the Kuban, the library of the Mezhigorsky Monastery also had to wander. Separate books from Mezhyhirya were immediately described in the composition of things and the library of the Ekaterino-Lebyazheskaya hermitage. But the hermitage still continued to be built, and it was decided to keep most of the library in the Military Cathedral and the Military Administration. Now descriptions of books from the Mezhigorsky Monastery are most often found in the property documents of the Ekaterino-Lebyazheskaya Hermitage. Among these documents there are both archival and printed ones. In the publication of P.P. Korolenko "Church Antiquities of the Kuban Cossacks", in the description of the desert by V. Voskresensky, archimandrites Spiridon (1821), Filaret (1856), Samuil (1879), the altar Gospels are described in detail with a description of salaries, time and place of publication, complete the characteristics of the insert records. The gospels presented by Patriarch Joachim, P. Kalnishevsky, E. Gogol, V. Debetsevich, L. Velikiy are most often described. According to the publication of P.P. Korolenko, in the Ekaterinodar Military Alexander Nevsky Cathedral, 14 Gospels were kept, in the Ekaterino-Lebyazheskaya Hermitage (according to the inventory of 1828) - three. In the description of Archimandrite Samuil, it was indicated that 6 Gospels, about 10 service books belonging to Mezhyhirya, were kept in the Catherine-Lebyazhskaya Hermitage. In addition, Samuel listed a number of "educational" books (Acts of the church and civil Barony, the Spiritual Sword of Lazar. Baranovich, the Key of Understanding I. Galyatovsky).

Kuban historiography, the Kuban intelligentsia do not forget the Mezhygorsk plot in their history. Describing Kuban antiquities, Kuban relics, talking about the Ekaterino-Lebyazhskaya hermitage, every time he speaks of Mezhygorsk treasures. In a letter to the Ukrainian historian A.A. Skalkovsky in 1856, Yakov Gerasimovich Kukharenko wrote: “I am sending a recently published description of the Black Sea Nikolaev (Ekaterino-Lebyazhskaya - A.S.) desert. It contains books, remarkable in their antiquity, which came from the Mezhigorsky Monastery, of which only a part is in the desert, others are in the Military Cathedral and our gymnasium.

Most of the books from the Sich Church of the Intercession ended up in the Military Cathedral. In the inventory of the property brought from St. Petersburg by T.T. Kotlyarevsky, there are four Gospels. One of them - “a large one on Alexandrian paper, printed in 1759 (...) gave way to the Military Sich Zaporizhzhya Church of the Intercession of the Holy Mother of God, military judge Peter Kalnishevsky in October 1763, 1 day.” In addition, the inventory contains an inscription engraved on the bottom cover of the salary from the inside: “This Holy Gospel was given as a contribution to the Sich Zaporizhzhya Protection of the Holy Mother of God Church of the Kushchevsky kuren by a noble comrade, military judge Pyotr Ivanovich Kalnishevsky, 1763, the month of October 1 day, indict M, which is silver and stones with gilding at a price of 1025 rubles. This Gospel (as well as the Gospel donated by V. Veliky) is kept in the funds of the Krasnodar State Historical and Archaeological Museum-Reserve.

Another Gospel, as P.P. Korolenko, was kept in the Yekaterinodar Kuban Cossack Army Cathedral. It was “The Gospel printed in Moscow in 1681, in a silver and gilded frame, studded with pearls and adorned with rubies, sapphires and enamel. An oval plaque with a chased image of St. Joachim and Anna is attached to the top silver board, and an inscription is carved on the inner fold of the same lid: “The Great Mister, His Holiness Joachim, Patriarch of Moscow and All Russia, placed this Holy Gospel in the revered monastery in Kyiv of the Transfiguration of the Lord Mezhigorsky monastery for his promise. Summer 7193 (1685 - A.S.) February 20 days. The weight in this gospel is 35 pounds."

Either in 1973, or in 1974, they called me from our regional library. A.S. Pushkin. They said: Nikolai Nikolaevich Rozov, a specialist in ancient Russian books, came to Krasnodar and asked if I would like to meet him. Two hours later the meeting took place, in the same place in Pushkin, in the sector of rare books. On the table in front of Nikolai Nikolayevich lay an old volume, framed in purple, naturally faded velvet, in a frame, with engraved images of the Crucifixion, the Mother of God, the Evangelists, with a gilded edge, traces of torn clasps. There was this gospel on the altar, printed in 1644 by Mikhail Slezka in the Lvov fraternal printing house.

On the bottom margin of the first seven pages of the book, in 1679, one of the Mezhygorsk monastic servants, in a neat half-book, spoke about the burial in the Mezhygorsk monastery of hetman Evstafy Gogol, listed his gifts to the monastery, including two altar Gospels. P.P. Korolenko in his article “Ancient information about the Mezhigorsky Monastery” deciphered and published this record, indicated that at the time of writing the article the book was kept in the sacristy of the Yekaterinodar Alexander Nevsky Cathedral. “The years from the creation of the world 7187, the incarnation of X-a B-a 1679 of the month of January, day 3, was buried in the cenobitic monastery of Mezhyhirsky Kiev in the church of Mr. Transfiguration in the crypt, the pious and Orthodox servant of God Evstafiy Gogol, hetman of the army of His Royal M. Zaporozhye, until of which the monastery above, the said celestial, for the remission of sins, gave this and the other Gospel to the eternal clock, two altarpieces and set, and a cell, and a cross, and a censer and a silver cup, irises, and bunchuk, and a military khorogov, a shablya, a military cantush and an image of the Most Holy Theotokos, salary with pearls, with the power of Vel. Cor. Floor. John the Third, under the hegumen of Mezhygorsk, Priest Fedosy Viskovsky. Grant, Lord, forgiveness of sins to your servant Eustathius and create for him eternal memory. Amen".

A few pages later we meet the contributor’s cursive writing: “On the day of the One Trinity ... this book recommended by the Gospel ... was bought ... Evstafiy Gogol, colonel of his Royal Grace of the Zaporizhzhya Army, and in his absolution gave it to the church from Zhonoy Irina with sons Prokop and Illea and the tsar Nastasya. On sheets 17-18, in cursive writing (already from the beginning of the 18th century), a traditional protective record is inscribed, where anyone "who would ... dare ... repair that writing ... hubbub" was threatened with the most impartial court. And then, through the whole book, at regular intervals, the Army Archpriest A. Kucherov wrote with his own hand: "In 1854, the book belonged to the Resurrection Cathedral."

The fact that the fate of the Gospels from the library of Mezhyhirya and the Intercession Church is easier to analyze is easily explained. Almost all of them had expensive salaries, most often they were gifts, and therefore the attention to them in the documents was closer. The richest appear in the inventories of things, not books: for many years the book was part of the monastic treasury. Because the story is more often about liturgical books that were kept in churches, in the sacristy, the fate of these books could be different from the fate of the monastery library. In later property inventories of the Ekaterino-Lebyazheskaya Hermitage, the description of the monastery library was a separate section, but the descriptions of the books in it did not include either traditional bibliographic data or indications of where this book came from. Because of this, it is difficult to describe the library, it is almost impossible to single out books from Mezhyhirya in the monastery library.

In 1803, in the Kuban, the issue of creating the Black Sea Military School was discussed. For learning, of course, books were needed. The fund of educational literature has just begun to take shape. At the same time, in the Military Administration, in the sacristy of the Military Cathedral, books transported from Ukraine were still kept. Among them were not only liturgical, but also dictionaries, historical and “instructive” theological literature. In May 1805, the cornet Ivanenko, a military teacher, applied to the administration and received permission to transfer to the school books that were not in demand for worship. The school received 135 of them, of which 102 were Cyrillic (the compiler of the register calls them “Slavonic”). at least about the composition of its separate part. The nature of the description of books in the registry allows you to determine the range of authors represented, analyze the composition of the library by content, and talk about the place of publication individual books. All books in Cyrillic printing, with the exception of three, are of religious content. 84% of these books were printed in Ukraine, the Baltic States, Belarus. Moreover, primarily in Ukraine - more than 50% of all books. Publications of the Kiev-Pechersk Lavra and the Lvov fraternal printing house are widely represented. In this context, mention should be made of the publication by V. Chervomorets (V. Drozdovsky) in the Ukrainian journal “Chervoniy Shlyakh” (Kharkov, 1930, No. 10) that a part of the Mezhygorsk books is stored in the library of the Krasnodar Pedagogical Institute. There are about 200 of them, according to the author of the note; these are the same books that initially ended up in the Black Sea military school, then in the men's gymnasium and, finally, ended up in the pedagogical institute. The composition of the authors indicated by V.Chernomorets completely coincided with the Register of Slavic books transferred to the school: Ukrainian polemical and religious-educational literature of the 17th - early 18th centuries is widely represented. These are the works and translations of L.Baranovich, M.Galyatovsky, In. Gizel, S. Yavorsky, A. Radziwillovsky, K. Tranquilion, S. Polotsky. From this collection in the library state archive In the Krasnodar Territory, the “Triodion” (printed in the printing house of the Kiev-Pechersk Lavra) and the “Stone of Faith” by Stefan Yavorsky, printed in 1728 in Moscow, are kept today.

The remaining service books, church utensils, according to the decision of the Holy Synod of October 6, 1803, were to be sent to all the churches of Chernomorie. Along with the service function, they became relics, the memory of Zaporozhye antiquity, a connecting thread between Zaporozhye and the Black Sea coast. Is it good or bad? Don't know. This is a fact of history. But if you look from our 21st century, it is rather sad, because we are faced with the process of fragmentation of the monastery library.

Legend, myth - tenacious. They say that Mezhygorsk books were seen on Taman, in Temryuk. It is possible that the Ekaterino-Lebyazheskaya Hermitage could remain with the inhabitants of the surrounding villages as a memory of old Mezhygorsk books? Could some books have emigrated along with Kuban relics? Were there handwritten books among the books brought to the Kuban?

Relatively recently, a government commission was created in Ukraine - "to study the version of the location of the library of Yaroslav the Wise in the territory of the Mezhyhirya tract." Planned archaeological excavations, are going to open walled caves, in which in the 30s (already of the twentieth century) they allegedly saw handwritten books. The Archaeographic Commission of the Academy of Sciences of Ukraine is studying documents on the Mezhyhirya Monastery. Publications about the library of the monastery regularly appear on the pages of large and small newspapers. Man lives in hope. Now, business trips to Ukraine to search for the Mezhyhirya Library are no longer planned from the Black Sea Army, but vice versa. Ukrainian researchers are increasingly recalling the need to trace the Kuban paths of Zaporizhzhya relics.

The regional quiz dedicated to the 225th anniversary of the resettlement of the Black Sea Cossacks to the Kuban and the beginning of the development of the Kuban lands, as well as the 80th anniversary of the formation of the Krasnodar Territory, has started in the Kuban Cossack Host.

Regulations on the quiz

Answers received after September 25, 2017 will not be considered by the quiz summarizing committee.

Terms of work of the commission for summarizing the results of the quiz:

The awarding of the quiz winners will take place in December 2017 in Krasnodar.

The quiz is attended by persons not younger than 14 years of age, works submitted by participants under the age of 14 will not be considered.

The maximum age of the quiz participants is not limited.

Persons of any nationalities and ethnic groups can take part in the quiz.

When summing up the results, the age of the participant, as well as the level of his education, do not matter. Works of both children and adults are evaluated on a general basis.

Mandatory requirement

– no more than 3 works performed under the guidance of the same mentor.

Works are accepted only in printed or written versions. Works performed in electronic version, the commission on summing up the quiz will not be considered.

The work must have a title page, which indicates:

- a name common to all works ("Regional quiz dedicated to the 225th anniversary of the Black Sea Cossacks' resettlement to the Kuban and the beginning of the development of the Kuban lands, as well as the 80th anniversary of the formation of the Krasnodar Territory").

– last name, first name and patronymic of the participant (in full);

- name of the educational institution and class (course) (for schoolchildren and students);

- the name of the place of work and position (for working people), or lack of work (for unemployed and pensioners);

– full home address (with postal code);

– contact numbers with a code (home, mobile);

- last name, first name and patronymic of the mentor (in full) (if the work was done under the guidance of a mentor).

It is not allowed to use the phone number of the educational institution instead of the personal phone number of the participant.

In the absence of at least one of the above items on the title page, the work will not be considered by the commission for summing up the results of the quiz.

The amount of work is not limited.

In addition to answering questions, the work may include photo illustrations, as well as copies of photographs and historical documents (as an application).

When answering questions, it is not allowed to insert photocopies of the book text into the work (except for copies of historical archival documents).

Works are sent by participants by mail or delivered to the address: 350063 Krasnodar, st. Rashpilevskaya, 10. Troop board of the Kuban Cossack army.

On the postal envelope, in addition to the address and addressee, there should be a link "Regional quiz dedicated to the 225th anniversary of the Black Sea Cossacks' resettlement to the Kuban and the beginning of the development of the Kuban lands, as well as the 80th anniversary of the formation of the Krasnodar Territory."

Information about the quiz can be obtained in the annex to the regional newspaper "Kuban News" "Kuban Cossack Bulletin", district Cossack societies, municipal education authorities, municipal culture authorities, on the Internet site of the Kuban Cossack Host www.slavakubani.ru, as well as directly in the Military Board of the Kuban Cossack Host.

The correct answers to the questions, as well as the names of the winners and prize-winners at the end of the quiz will be published in the annex to the regional newspaper "Kubanskiye Novosti" "Kuban Cossack Bulletin" and posted on the website of the Kuban Cossack Host

Questions of the regional quiz dedicated to the 225th anniversary of the resettlement of the Black Sea Cossacks to the Kuban and the beginning of the development of the Kuban lands, as well as the 80th anniversary of the formation of the Krasnodar Territory

1. In what monument was the historical landing of the Black Sea Cossacks on the Kuban land first immortalized? When and where was this monument unveiled? Who was the sculptor, and whose artistic idea did this sculptor bring to life?

2. In the first census of Cossack settlers in the Kuban, in addition to the cities of Yekaterinodar and Taman, another city was mentioned on military land. What was it called and where was it located?

3. To attract to Yekaterinodar a large number people "with an industrial purpose and for the exchange of all kinds of products" in Yekaterinodar in 1794, fairs were established. What were these fairs called and when were they held?

4. What awards did priest Roman Porokhnya receive from Catherine II after the relocation of the Black Sea troops to the Kuban?

5. What official awards of the Krasnodar Territory depict the initiators of the resettlement of the Black Sea Cossacks to the Kuban?

6. What are the dates of the beginning and end of the first census of Cossack settlers in the Kuban in late XVIII century? Who was responsible for conducting the census? What document containing statistical information about the Faithful Imperial Army of the Black Sea was compiled based on the results of the census?

7. On the basis of which state normative act Krasnodar Territory was formed?

8. To whom, when and for what purposes did Zakhary Chepega order to arrange “cordons over the Kuban River”? List the cordons. What document says this?

9. How and when was it determined in the Black Sea Cossack army to choose kuren chieftains?

10. For what reason, in September 1798, Timofey Terentyevich Kotlyarevsky applied to the Holy Synod. What was the result of this appeal for Chernomorie?

11. What was the name of the first list of residents of Yekaterinodar? Who and when compiled this document and to whom it was addressed?

12. When and with what awards was the Krasnodar Territory awarded?

The end of the old part of Sedina Street was built up with squat one-story houses, some of which have survived to this day. With the growth of the city territory in the northern direction (1870s), a new part of Kotlyarevskaya Street (now Sedina Street) was also built up.
At the very beginning of it, on the corner of Novaya (now Budyonny St.), where the Academy of Physical Education is now, a merchant society built in 1913, according to the project of architect I.K. Malgerba, a building for a commercial school, opened in Yekaterinodar in 1908 and worked for five years in a rented building.

The school was eight grade. Boys aged 8-10 years and older were accepted.
In addition to general education subjects, they studied accounting, commodity science, jurisprudence, political economy and much more, necessary for future work. Dancing, music, foreign languages.
At the school there were courses for accountants, clerical knowledge, as well as a trade school.

During the Soviet period for a long time (1922 - 1968) the Kuban Agricultural Institute was located here, it was replaced by the Institute of Physical Culture.

The street, now known as Sedina, until 1920 bore the name of the military ataman of the Black Sea Cossack army, Major General Timofey Terentyevich Kotlyarevsky.
Timofey Terentyevich Kotlyarevsky did not take a direct part in the organization of the Black Sea Cossack army and after the defeat of the Zaporizhzhya Sich served in the Samara zemstvo government, then with the Governor-General of Azov.
At the beginning Russian-Turkish war (1787-1792) joined the Black Sea Cossack army and participated in battles, especially distinguishing himself near Izmail.
In 1789, when the Cossacks were still in the Black Sea between the Bug and the Dniester, the Cossacks elected him a military clerk. In this position, he arrived with the Chernomortsy in the Kuban.
On July 27, 1797, the emperor appointed him a military chieftain.
Kotlyarevsky became the first chieftain, not elected by the Cossacks, but appointed from above.

The Chernomorians did not immediately reconcile themselves to the deprivation of their ancient law choose chieftains. The Cossacks demanded the choice of an ataman, the observance of Zaporozhye customs, recruited other Cossacks into their circle, and many joined them. Kotlyarevsky hid in the Ust-Labinsk fortress, and regular troops arrived in Ekaterinodar from there. Having become a camp outside the city, the dissatisfied Cossacks decided to send their deputies to Paul with a petition to satisfy their demands. But Kotlyarevsky did not dare to address the authorities with such a petition, and the indignant Cossacks decided to punish the ataman imposed on them from above. The crowd rushed to his house, but did not find Kotlyarevsky there, he hid in advance, got ahead of them, hurried to leave for St. Petersburg with a report, appeared to Paul I with a personal report, presented it all as a riot, and the Cossack deputies who arrived in St. arrested and imprisoned in the Peter and Paul Fortress.

222 people were put on trial. Judicial red tape lasted 4 years. 55 prisoners died without waiting for trial. The leaders of the uprising Dikun, Shmalko and others, as well as members of the deputation, were tried in St. Petersburg. 165 people were sentenced to hanging. The king "mitigated" the sentence, replacing the death penalty with a whip and rods. The survivors were sent into eternal exile for hard labor. This uprising went down in history as the Persian Revolt.

The military ataman Kotlyarevsky lived most of the time in St. Petersburg, where he felt much calmer. From the capital, he sent a lot of orders and instructions to the Kuban.
To the honor of the army ataman, however, it must be said that, while living in St. Petersburg, he was all the time actively fussing about the needs of the army. One very important historical document remained about this activity of Kotlyarevsky, throwing some light on the relations of the ataman in the Cossacks.

From the tone of this document, written by Kotlyarevsky in the form of a request to the Sovereign, it is clear that Kotlyarevsky did not like to fraternize with ordinary rabble, as was the case in the Sich; but at the same time, he perfectly understood the basic principles of Cossack self-government and the need to guarantee this latter by legislative means.
Rightly accusing his predecessors of seizing military land property, in an effort to subordinate public interests to his personal benefits, Kotlyarevsky at the same time asked the Emperor to return some ancient rights to the Cossacks. According to the ataman’s own explanation, he destroyed the unrest and abuses committed by his predecessors in the use of land, wine privileges, etc., but at the same time he found it necessary to support the Sich system in the Cossack self-government ...

When the Chernomorians calmed down somewhat, Kotlyarevsky returned to the Kuban .
Timofey Terentyevich can be accused of severity, dryness and pride, but in any case not of excessive ambition or lack of desire to do the best for the army from his point of view.
He testified to this with the last act of his ataman activity: feeling old and sick, he voluntarily resigned the high rank of military ataman when On November 15, 1799, he voluntarily resigned from the post of chieftain, pointing to Lieutenant Colonel F. Ya. Bursak as a worthy candidate for the Army atamans.
February 18, 1800 T. T. Kotlyarevsky died.

Sedina Street When laying out the city according to the plan approved by the Tauride Governor, the land surveyor did not dare to touch the "gentry" sections, leading the transverse streets to Karasun, and made them dead ends. So, on the future Kotlyarevskaya Street, a huge quarter was formed, equal to four ordinary quarters, and belonged, according to the well-known local historian P.V. Mironov, to three Black Sea foremen: Kotlyarevsky, Dubonos and Burnos. According to the household and, to some extent, the personality of the first, the street got its name - Kotlyarevskaya. Timofey Terentyevich Kotlyarevsky was a member of the military government, holding the position of a clerk in it. It was the third person in the military government, that is, subordinate to both the ataman and the military judge, but with more specialized activities. Here is how the historian characterizes this position: “... The military clerk enjoyed rather broad independence and a kind of authority in the field of his activity, as a “written” person ... He was in charge of written affairs ..., kept accounts, recorded military receipts and expenses , compiled and sent out decrees, warrants, orders ... The army used his knowledge and pen in their diplomatic relations and correspondence with the crowned persons. On January 14, 1797, the ataman 3. Chepega died, and two weeks later, far from his native places, the military judge A. Golovaty, chosen instead of him by the ataman, died. Kotlyarevsky, as the third member of the government, represented in Moscow, at the coronation of Paul I, the Black Sea Cossack army. He was accepted by the monarch, apparently he liked him, and on July 27, 1797, the emperor appointed him a military chieftain. This was a violation of the Zaporizhzhya customs, which the Black Sea people at first tried to adhere to - all members of the military government, including atamans, were always elected. The second violation, infringing on the interests of the ordinary Cossacks, was that the military elite appropriated large plots of land and secured them with special documents “for eternal and hereditary use”, and forced ordinary Cossacks to work for themselves. Condemning this, Kotlyarevsky wrote in a report to Paul I that "the chiefs, instead of leaving all the granted lands and lands in common, sorted out profitable plots for themselves - forest and the best land." Having taken office, he, as the historian writes, "destroyed the division of land and forests with his own ataman's hand, forbade the use of Cossacks in particular works." But later the elders' abuses continued. It would seem that in this regard, the personality of Kotlyarevsky is sympathetic. But there was one event, because of which he left a bad memory of himself. In July 1797, the regiments that had taken part in the Persian campaign returned to Yekaterinodar. Not having received their due salary, the Cossacks became so impoverished that they looked not like an army, but like a crowd of beggars. With their claims, they turned to the military government and personally to the ataman. Kotlyarevsky, instead of an affectionate word, which the chieftains of the Cossacks who returned from the campaign usually met, met them coldly, refused to satisfy the claims, saying that his predecessors were to blame for these violations. Then, as the historian writes, "... stormy Zaporozhye blood boiled in the discontented Cossacks, and they put their future at stake, since they had nothing to lose ...". The Cossacks demanded the choice of an ataman, the observance of Zaporozhye customs, recruited other Cossacks into their circle, and many joined them. Kotlyarevsky hid in the Ust-Labinsk fortress, and regular troops arrived in Ekaterinodar from there. Having become a camp outside the city, the dissatisfied Cossacks decided to send their deputies to the tsar with a petition to satisfy their demands. But Kotlyarevsky was ahead of them, came to Paul I with a personal report, presented it all as a riot, and the Cossack deputies who arrived in St. Petersburg in Gatchina were arrested and imprisoned in the Peter and Paul Fortress. 222 people were put on trial. Judicial red tape lasted 4 years. 55 prisoners died without waiting for trial. The leaders of the uprising Dikun, Shmalko and others, as well as members of the deputation, were tried in St. Petersburg. 165 people were sentenced to hanging. The king "mitigated" the sentence, replacing the death penalty with a whip and rods. The survivors were sent into eternal exile for hard labor. This uprising went down in history as the Persian Revolt. In 1799, ataman Kotlyarevsky, referring to ill health, filed a resignation letter with Paul I, which was granted by a rescript dated November 15 of the same year. Kotlyarevskaya Street was renamed among the first seven streets in November 1920 and began to bear the name of Mitrofan Karpovich Sedin. A hereditary blacksmith, who did not have the opportunity to study in childhood, he became a writer, journalist, editor of a magazine, and then the first Bolshevik newspaper in the Kuban, Prikubanskaya Pravda. In a letter to the writer V.G. He told Korolenko about himself: “... I learned literacy by self-taught and was not even in a parish school ... From childhood, my father took me to the workshop, where I worked all day, I had only night at my disposal. Many years passed while I improved, I had to read all the Russian and foreign classics ... ". He collaborates in the newspapers "Kuban", "Life of the North Caucasus" and other publications, and in 1915 his dream comes true: he becomes the editor of the magazine "Prikuban steppes", published at the expense of the workers. Over time, the magazine became a popular press organ not only in the Kuban, but also in other cities of the country. After the February Revolution, instead of the magazine, the newspaper "Prikubanskaya Pravda" began to be published. Activities of M.K. Gray hair was versatile. So, for example, on his initiative, a folk theater was created in Yekaterinodar. The idea was supported by the workers and collected the necessary amount for this. He also wrote plays himself. His daughter, A.M. Sedina (also a journalist) found 60 literary works of her father. These were dramas, poems, stories, essays. M.K. Sedin died at the hands of the White Guards in August 1918 in Yekaterinodar. Sedina Street is now one of the city's transport highways. And in the past, along Kotlyarevskaya there was an entrance to the city from the side of the northern pasture, as well as from Zakubanye, from the side of the Tarkhov pontoon bridge, through which hundreds of carts passed daily. Residents substantiated this request to pave it before Borzikovskaya (Kommunarov Street). But the turn came to Kotlyarevskaya only in 1900, because the farther from Krasnaya, the less significant the street was considered. In September 1896, a diocesan women's school was opened in Yekaterinodar. At first it was located in the house of the spiritual department at the corner of modern Sedin and Sovetskaya streets (house No. 19/59), but the synod allowed the construction of its own school building. For this purpose, “the planned place of Dubonos near the city garden” was purchased “for 50 thousand rubles.” In 1898, a solemn laying of the foundation took place, and in 1901 a beautiful three-story building (Sedina St., 4), built 1 according to the project of architect V.A. Filippova, accepted their pupils. A hospital with 40 beds and other facilities necessary for a normal life and study were built at the school. Education was conducted according to a program close to the course of women's gymnasiums, and girls of spiritual origin from all over the diocese studied here, lived on full board, leaving home only for the holidays. The street in the school area was paved, sidewalks were made, and the southern part of Kotlyarevskaya Street took on a completely comfortable look. After the revolution (in December 1917), diocesan schools were abolished everywhere. In the early 1920s, an evacuation center was located here, where the wounded were admitted and from where they were distributed to hospitals, of which there were many in the city in the early years of Soviet power. Later the building was occupied by a military hospital. There were also other institutions here: the Palace of Labor, the board of the Union of Educational and Cultural Workers, and others. But all of them were temporary residents of the building, which was later transferred to the medical and pedagogical institutes. These are the oldest universities in our city. In the autumn of 1921, with the closure of the Kuban State University, its medical faculty was transformed into the Kuban Medical Institute. In the Kuban at that time there were many undergraduate medical students from other cities, so the 1st and 5th courses were opened at once to give them the opportunity to complete their education. Such well-known scientists and professors as P.P. Avrorov, V.Ya. Anfimov, N.F. Melnikov-Razvedenkov, S.V. Ochapovsky and others who have done a lot for the establishment of the Institute. In 1928, when the 10th anniversary of the Red Army was celebrated, her name was given to the institute in memory of the fact that she had greatly assisted in its organization, and it became the Kuban Medical Institute. Red Army. Teachers and students of the institute organized great help in the fight against epidemics of cholera and typhus, which were not uncommon in the 1920s. There is a bronze bust in the courtyard of the Institute former student Fedor Luzan, who went to the front from the 2nd year. He was the head of the radio at the rifle battalion. When the enemy had already broken into the location of the battalion, and german tanks perched on the dugout, he continued to transmit a message to the headquarters. And when the Nazis broke into the dugout, he threw a grenade ... He was posthumously awarded the title of Hero of the Soviet Union. The institute keeps the memory of the Hero: 5 scholarships named after him were established, awarded to the best students, materials about him were collected in the museum of military glory. 5 scholarships named after S.V. Ochapovsky. "The happy combination of a talented scientist, a brilliant lecturer, an enthusiast of local history, an ardent patriot who devoted himself entirely to serving the people - this is far from a complete description of this remarkable person." So they wrote about him when the 100th anniversary of his birth was celebrated. In 1909, he headed the eye department of the military hospital in Yekaterinodar. The expeditionary detachments he organized played a big role in the eradication of trachoma in the North Caucasus. And after the establishment of the Institute, he was the permanent head of the Department of Eye Diseases. On February 28, 1925, the first rector of the Medical Institute, Professor N.F. Melnikov-Razvedenkov on the occasion of the 35th anniversary of the scientific and pedagogical and social activities. Leading specialist in the field pathological anatomy, back in 1895 he discovered a new method of embalming, which, almost 30 years later, was applied to the body of V.I. Lenin. In January 1925, the highest allied qualification commission N.F. Melnikov-Razvedenkov was ranked among world-famous scientists. In 1946, the public of Krasnodar celebrated the anniversary of the head of the Department of Neuropathology of the Institute, the oldest Soviet neuropathologist, Honored Scientist of the RSFSR, Professor V.Ya. Anfimov. On that day, it was noted that V.Ya. Anfimov "continues the work that the Anfimov family has been serving for over 60 years." Many other glorious names could be named when talking about the Kuban Medical Institute, but within the framework of this book there is no way to do this. You can read about them in the works published by the institute, some names are on the memorial plaque on the building of the institute. During the Great Patriotic War the house was destroyed. Both teachers and students helped to restore it. With the transition of the Pedagogical Institute to a new building (1970), all the premises here were occupied by the Medical Institute. A new educational building and a separate canteen building were built in the yard. In July 1994, the institute was transformed into the Kuban Medical Academy, which now has faculties: medical, pediatric, dental, preventive, pharmaceutical and others. About 3.5 thousand students study here, including foreigners. In the same building, a non-state Kuban Medical Institute with the same faculties and the Institute of Economics and Management operate on a commercial basis. A 90-apartment residential building near the institute (Sedina St., 2) was built in the early thirties on the site where the garden of the Dubonosov estate once was. During earthworks, a burial ground (cemetery) of an ancient settlement located nearby was discovered here. This house was commonly called the “stodvorka” because of the number of proposed apartments. It was intended mainly for the commanders of the Red Army. The memorial plaque (sculptor A.A. Apollonov) reminds us that here from 1936 to 1938 lived the future famous Soviet pilot, thrice Hero Soviet Union A. Pokryshkin, who received this honorary title for the first time, fighting in the Kuban sky, in the area of ​​\u200b\u200bthe village of Krymskaya. And on the other hand, next to the institute, a large area is occupied by a wine and vodka factory. This is an old enterprise, a former state-owned wine warehouse. It was nationalized with an estimated value of 636,467 rubles. AT Soviet time it was called a distillery and on January 1, 1927 it had: a main two-story building with a basement, a two-story building for storing finished products, a two-story residential building, 5 tanks for storing alcohol, its own artesian well, two underground tanks and others. As you can see, the enterprise was not handicraft. There is a club at the factory. And in the past there was a working people's theater here, where amateur performances were staged, which were announced in local newspapers. The theater, apparently, was a success, since in 1909 the stage and hall were expanded. These premises are currently rented out. The enterprise became a closed joint stock company and is called CJSC "Extra". In the two-story brick house No. 8 (next to the plant), built in 1901, there was an office of the enterprise and apartments for the administration of the plant, with an entrance through the checkpoint. Now it is a residential building with communal apartments, separated from the factory area by a fence. This whole complex of buildings and structures was apparently built in the former estate of Kotlyarevsky, which extended to Karasun, that is, to modern Gudima Street. A memorial plaque on house No. 11 (corner of Pushkin St.) was erected in memory of the fact that the Honored Worker of Science of the RSFSR, Doctor of Medical Sciences, Professor S.V. lived here from 1936 to 1945. Ochapovsky. There are places in the southern part of Sedina Street that are less remarkable, but still interesting, as they allow you to more fully imagine the life of the street in the distant past. For example, in house number 19/59 (corner of Sedin and Sovetskaya) there was a boarding house for pupils of the diocesan school. In the early twenties, there was one of the many orphanages in the city at that time, where children who lost their loved ones in the difficult years of devastation and famine, in connection with the First World War and the Civil War, found shelter. Many Yekaterinodar residents studied vocal art at house number 25/80, which is on the corner of Sedin and Komsomolskaya. The singing courses of the former opera artist A.I. Glinsky. The course program included voice acting, music theory, plastic arts, and there was an opera class. At the end of the academic year, concerts of students were held, which were very successful, and the city's public was very sorry when A.I. Glinsky in 1916 left Yekaterinodar forever, leaving for Moscow. In the same house for some time there was the board of the Society of People's Universities, which carried out a lot of educational work in the city. And in the early twenties, N.A. lived here. Marx - the first rector of the Kuban state university opened in September 1920. A beautiful mansion, where the Yolochka nursery garden (house No. 18) was located for a long time, belonged in the past to A.V. Texter, and its last owner was a well-known businessman in the city, I.N. Ditzman. In the 1920s, the house was occupied by the First Labor School. IN AND. Lenin. The mansion is associated with the birth of a pioneer organization in the Kuban. On the black marble obelisk installed here, there is an inscription: “In this building in 1923, the first pioneer detachment in the Kuban was created.” Now they work in the complex Kindergarten and elementary school (1st to 4th grade). In the courtyard of the neighboring house number 20 lived a large Ekaterinodar industrialist V.V. Petrov, who received permission in 1903 to build a "mechanical, shipbuilding and boiler plant" on the banks of the Kuban. Previously, he lived in his own large house at the beginning of the Cathedral (Lenin St.), near his enterprises. On the Cathedral, he had a weaving factory. Being a native of peasants, he achieved everything with his own labor and skill. Having built a cargo-passenger and passenger steamships, a steam boat and barges at his plant, he opened his own shipping company, becoming a competitor to the monopoly "partnership of N. and I. Ditzman", on the initiative of which they eventually merged into the "Ditsman and Petrov shipping company". But the former owner, apparently, did not want to put up with this and gradually forced Petrov to sell his share to him. Old-timers at home say that Petrov gave everything to the Soviet authorities, and he himself moved here, on Kotlyarovskaya, to a small turluch house, next to the former mansion of his competitor (house number 18), possibly in his yard. They also say that during the occupation, the German authorities offered him the position of burgomaster, but he refused. A significant part of the block between Komsomolskaya and Mira streets is occupied by a brewery, the former Krasnodarsky, and now the closed joint-stock company Fakel. In the past, it was the brewery of D.M. Don-Dudin and M.F. Irza "New Bavaria". The last owner is better known, who had "Irza's mansion" nearby (a former railway hospital) and a large garden. The plant opened its operations here in the early 1880s. The place he occupied was empty for a long time. Here is how a former pupil of the Mariinsky Institute wrote about it in 1909: “Where now is New Bavaria, the plan was free from buildings and was covered with magnificent oaks. In the spring, it was completely dotted with violets, and the children, on their return from the Mariinsky School and the recently opened progymnasium, played there. A whole carpet of fresh flowers underfoot, the buzzing of bees and the din of birds in the oaks...”. The private women's gymnasium, which is mentioned here, was located in Pevnev's house, on the corner of Kotlyarovskaya and Shtabnaya (house No. 27/73), where a commercial school had previously been located. It is possible that A.P. lived here. Pevnev, who wrote the book "Kuban Cossacks" in 1911, as tutorial for stanitsa schools3. But back to the Irza plant, as it was usually called. Water from the artesian well, which was on the territory of the plant, was considered the best in the city, a kind of standard. Hence, apparently, the good quality of the produced beer. The well was a strong competitor to the city water supply, as wealthy Yekaterinodar residents preferred to buy drinking artesian water from water carriers, and a local newspaper noted in 1897 that "water trade from the Irza artesian well is better than from the city water supply." In the house of Chabazov, which is opposite the plant, where the fire department is now, since August 1909, the 2nd male gymnasium was located. In the early twenties, this building, despite the objections of the public, who advocated keeping it in its original form, was recaptured by the Krasnodar fire brigade. In the part of it that overlooked Sedina Street, and under Soviet rule, there were educational institutions: a school (twenties), the North Caucasian Technical School Food Industry(early thirties) and others. For some time there was a workers' faculty of the Institute of Oil and Margarine Industry (VIMMP). At the intersection of Kotlyarevskaya and Ekaterininskaya streets (Mira street) for the arrival of Alexander III in Yekaterinodar (1888), the Triumphal Arch was erected at the expense of the merchants as the main entrance to the city from the side of the station. A beautiful building built in the Russian style (architect V.A. Filippov), with turrets crowned with eagles in niches from the side of the facades - artistic image St. Catherine and Alexander Nevsky. And the inscription: “In memory of the visit of the city of Ekaterinodar by the emperor Alexander III , Empress Maria Feodorovna and heir Tsarevich Nikolai Alexandrovich - in 1888. With the launch of the tram, the arch began to somewhat hamper traffic along Ekaterininskaya Street. In the mid-twenties, more and more appeals began to appear such as: "the royal memory is not needed, it must be dismantled, and brick and iron for housing for workers." And they have already begun to call it the "gate of death", as there were several accidents with tram workers. The arch was demolished in 1928. Probably, it would be possible not to destroy it, but to transfer it to another place, preserving it as an architectural monument. The even side of the next quarter, between the streets of Ekaterininskaya and Bazarnaya (Ordzhonikidze St.), belonged (according to P. Mironov) to the military foreman Suligich and the Ekaterino-Lebyazhsky Monastery. The spiritual department, apparently, bought from the foreman or his heirs this site for a religious school with an area from Ekaterininskaya streets to the monastery courtyard (about half a block), and in an easterly direction stretching to Karasun. There was a large yard, a garden and various buildings. The male religious school was one of the oldest educational institutions in the city. It was opened in 1818 on the initiative of the "first educator of the Black Sea coast", military archpriest K. Rossiysky, who was its first caretaker. This school was graduated by such luminaries of the Kuban Cossack army as the author of the book “Black Sea Cossacks in their civil and military life” (St. Petersburg, 1958) I.D. Popka, founder of Russian budget statistics, academician, author of the book "History of the Kuban Cossack Army" F.A. Shcherbina. The “intelligent Chernomorian of the 1940s”1 V.F. Zolotarenko, who left us valuable, mostly unpublished works and his own diary, allowing us to better imagine the past of our city. True, they all studied when the theological school was not yet here. It began in the clergy house of the Catherine's Church, for a long time rented a room on Grafskaya Street (Sovetskaya Street), not far from Krasnaya (the house has not been preserved). Apparently, it moved here, to Kotlyarevskaya, at the end of the 1860s, and here, “against Ekaterininsky Lane”, there were several small houses for various purposes belonging to the school. (Now the Krasnodar Assembly College is in their place.) When in the early 1880s the wooden school house, possibly left over from the previous owners of the estate, was sold for scrap, the school was temporarily located at the corner of Kotlyarevskaya and Grafskaya (house No. 19/59), and here built for him a new two-story brick house. The building stretched along Kotlyarevskaya Street, facing it with a facade, adorned this part of the city, where at that time there were mainly small houses and huts. The school had its own hospital for 20 people, a dormitory building, a house Cyril and Methodius Church and other premises. Behind the courtyard began a garden descending to Karasun. After the establishment of Soviet power (1918), the school building was transferred to a secondary school, where both boys and girls were accepted. But she was not here for long: under Denikin, it was occupied by the Konstantinovsky Military School. After the final establishment of Soviet power, there were many applicants for the building. At first, for some time there was a hospital here, then the school was opened again, but it was constantly compacted. There were many homeless children in the city, and in the former theological school they opened a "children's reception center for 500 children." A vast territory, many rooms, a large garden made it possible to create decent conditions for children here. From there they were distributed to orphanages. In the summer of 1921, the school building was transferred to the Kuban Polytechnic Institute, the first university in our city, opened in 1918. Most of the faculties were located here, and there were five of them: civil engineering, electrical engineering, agricultural, mechanical, mining. At the Faculty of Mechanics, a forestry department was organized to train engineers for the woodworking industry. The institute was going through a difficult time. The position of professors and students was difficult: salary delays, lack of food, eviction from apartments, etc. led to the turnover of teaching staff, "to their flight to more prosperous areas, especially to Moscow and Petrograd." In 1921-1922, famine raged in the Kuban. Students deprived of rations looked for work in the villages. The premises of the institute were not heated, because of which practical and graphic studies were disrupted, but lectures never stopped. The technical school opened at the institute in 1920, which trained the same specialists, but of the middle level, was liquidated by the beginning of 1922, due to the “complete lack of funds for its maintenance.” The students of the technical school were transferred to the institute, a course lower. At the end of 1921 - During the 22nd academic year, the Faculty of Agriculture was separated from the Polytechnic Institute to create on the basis of its Agricultural Institute... Apparently, this faculty was considered the most important then, because at the same time all the other faculties were removed from the state maintenance, and the institute was proposed to be closed. The Council of the Institute turned to local organizations with a request to take the first university of the city for their maintenance, not to let it die. The city reacted with understanding: the institute was accepted for local content. Funds were raised by Kubsovnarkhoz and 12 trusts, uniting many different organizations. The institute was approved in a new capacity, with three faculties: engineering and construction, technical with five departments and economics. In Krasnodar during this period there were many scientific personnel who came here during the Civil War, and this contributed to the organization of higher education in the city. In particular, in the 1922-23 academic year, 16 professors, 9 associate professors, 33 teachers, 10 scientific staff and attended by over 1000 students. It was well equipped with laboratories, offices, had a good library and even its own small power plant. At the institute there was a workers' faculty, which involved more than 500 people, and in the summer there was a zero semester in preparation for entering the institute. There were a lot of people who wanted to do it. In order to somehow help the students financially, they were given 36 acres of land at the Sultan Girey state farm. But the institute still hung in the balance, and by 1923-24 academic year it was transformed into an industrial technical school with departments: electromechanical, construction, commercial and economic. It was supposed to open another “food-flavouring” department. In 1925, the industrial technical school was transformed into a "polytechnic school", and according to the Regulations on it, students after completing the course of study received the title of technicians of the 1st category, with the right independent work along with engineers. But they continued to call it industrial. Students published a newspaper with the same name: "Industrial". The technical school had an interesting experimental laboratory. It was called "technological". Students produced table salt, vinegar, ink of different colors, shoe cream, glycerin. Samples of these products at an exhibition in Moscow, as noted by the newspaper, "received full approval." There was also a foundry in KIT. In 1927, the industrial technical school accepted into its walls an excellent library of the Society of Lovers of the Study of the Kuban Region (OLICO), which was included in the Main scientific libraries RSFSR. The technical school equipped a special storage for her. The library also served their students. In 1932, the former KIT building was transferred to a new university - the Krasnodar Civil Engineering Institute (KISS), which was under the jurisdiction of the People's Commissariat of Heavy Industry. It also housed his workers' faculty, as well as a construction technical school. When KISI worked drawing courses and a design bureau that took orders for design work . The institute existed until about 1938, but the old-timers remember this building more as KIT, where many specialists living in Krasnodar studied. At the end of the thirties, the building housed secondary school No. 21, at which one-year courses for teachers of kindergartens and playgrounds worked, and the construction workers' faculty became the workers' faculty of the People's Commissariat of Food Industry of the USSR and remained here. In the early forties, the 21st school was transferred to where it is now (the corner of Mir and Kommunarov), and here the city committee of trade unions of workers in primary and secondary schools was located. During the war, the building was destroyed, and on the site of the estate of the former religious school in the early 50 's, construction began on a complex of buildings for an oil technical school, which later became an assembly facility. In the surviving part of the old building, after restoration, there was a school of FZO No. 2 and a sports society "Labor Reserves", which had a large hall and rooms for boxing, wrestling, and chess. In 1957, after restoration, a children's cinema "Change" was opened in the building. In addition to showing films, games, movie quizzes, exhibitions were organized for children, interest clubs, a music lecture hall worked, and city schools carried out their extracurricular work on legal and moral topics for high school students. But all this is in the past, since the children's cinema has long been gone, and after restoration, the municipal youth theater of the creative association Premiere (former Youth Theater) opened in the building, and the old house opened its doors to its young spectators, but in a new capacity. The rest of this side of the quarter was occupied in the past by the courtyard of the Catherine-Lebyazhsky Monastery. Permission to have their own monastery, by analogy with the customs of the Zaporizhzhya Sich, the army began to ask immediately after moving to the Kuban. It was received, and in 1794 the monastery was founded "on Swan Island near the Beisug River, 20 miles from Kanevskaya and Bryukhovetskaya villages." So it was said about him in the reference book, where he was called "Catherine-Lebyazhskaya Nikolaev non-standard cenobitic male desert." The name of the island was given by the estuary, which in configuration resembled a swan. Lonely, homeless Cossacks lived out their lives in the monastery. There was a hospital, a parochial school, several churches and 1810 acres of land. In the courtyard of the monastery in Ekaterinodar there was a large monastery house and 6 separate outbuildings, where the servants of the monastery, monks stayed, and the extra premises were rented out. At one time, the Public Assembly rented a room for itself here. In the former monastery courtyard (house No. 32, corner of Ordzhonikidze), old, dilapidated houses and small houses have been preserved, converted into apartments, which, of course, do not meet modern requirements for living quarters. On the opposite side, Ekaterininskaya Square stretched for a whole block, about which see the corresponding chapter. Against the monastery courtyard "across Bazarnaya Street was a huge plan of Golovaty." So wrote the well-known local historian P. Mironov, already mentioned above. The military judge Anton Andreevich Golovaty was the second person in the army after the ataman, and at first glance it seems somewhat doubtful: did he really live here? After all, the military foreman tried to settle closer to the fortress. It is known that he had a house not far from the military office, on the territory of the present park. Gorky. But there was no way to have a large plot, and he was known as a zealous owner. This can explain that he also owned this large estate, which descended to Karasun and occupied more than half of the block. This is confirmed by his letter to St. Petersburg, to Count P. Zubov, who sent him seeds of Egyptian wheat for experimental sowing and sown "on the banks of the Karasun". He writes: "Egyptian wheat is sown on the most comfortable plowed land and is guarded against theft so that ignorant animals, such as pigs, goats and others, do not enter the field." The surname Golovatykh was also found among the homeowners of this quarter in later years, which speaks in favor of P. Mironov's version. And although Golovaty's house has not been preserved, I think it is appropriate to tell here a little about the person who played a big role in the fact that our city and region appeared on the map of Russia. In the army, A. Golovaty enjoyed no less authority than the ataman 3. Chepega, and during the period of resettlement even somewhat more. It was he who received a deed of gift from the hands of the empress and at the same time made such a speech in purely Russian that he touched both the empress and the courtier present at the same time, who hoped to see something like a cheerful performance in this procedure. Having received a letter to the new lands, the Cossacks cheered up. And if earlier, when the Zaporizhzhya Sich was destroyed, they sang “... Katerina cursed ruined mats - Sich.,.”, now in the song composed by A. Golovaty, there were the words: “Oh, let us murmur We need to stop, For served with the queen For the service of pay! .. ”And he created the army, mobilizing the former Cossacks on behalf of Prince Potemkin. He was a brave warrior and demonstrated this quality in the last one before moving to the Kuban Russian-Turkish war (1787 - 1791), where Berezan Island was taken under his command. Here is how this event was described: “Five months Potemkin stood under the walls of Ochakov, and there was no end in sight to the difficult siege. To break the Turkish stronghold, it was necessary to take the fortified island of Berezan ... Potemkin thought and sent to the Zaporizhian hetman Golovaty: - Golovaty, how would we take Berezan? - Will there be a cross (i.e. the St. George Cross)? -Be! - Chuevo (we hear). Five hours after this short conversation, despite the furious resistance of the Turkish garrison, the Russian flag was already flying over the redoubts of Berezan. The victory, of course, was not easy, and by taking Berezan, the Cossacks wrote another heroic page in their history. The detachment (kuren) that took the island called itself Berezansky. It was one of two additional (compared to the Zaporizhzhya army) kurens, which later became the village of Berezanskaya. And in honor of the village was named a street in Ekaterinodar, which bears this name even now. Here is a clear example of how much is behind the name of the street, which we always urge to protect. A short word, followed by a whole historical event. In Berezan, many military trophies were then taken, some of which were later used for peaceful purposes: Golovaty ordered the old broken copper cannons to be melted down into bells for Kuban churches, including Yekaterinodar. From Kherson, where they were cast, they were brought here by water in July 1795 and installed in the Holy Trinity Church, which was then in the fortress. But back to the military judge. Of the two most popular people in the army, after the death of Ataman S. Bely (1788), the Cossacks nevertheless preferred to see Ataman 3. Chepega, who was easier to handle and closer to them, adhered to the old Zaporizhzhya customs in everyday life, remaining unfamily all his life, "Siroma", of which there were many in the army. But the relations of the "rivals" were good, comradely, the ataman considered the opinion of his educated assistant, even the city without him did not begin to build. The enormous authority of Golovaty is confirmed by a letter to him from Kotlyarevsky (who was then a military clerk) dated July 17, 1793, where he writes: “Dear dad! Pryizzhay before us give order. That would be an hour and the huts would become, that we won’t do anything without you.” The letter, I think, is understandable without translation. But just what Kotlyarevsky condemned, namely, the assignment of the best lands and forests by the foreman "into eternally hereditary" possession and the use of ordinary Cossacks for economic personal needs, was to a large extent characteristic of Golovaty. The historian notes that he was "a acquisitive person, and this is the worst feature in his character and activities." The Persian campaign, in which he commanded the Caspian flotilla and landing on the island of Sarah, was his last. Because of the murderous climate, people there were mowed down by a fever, and Golovaty did not escape the bitter fate of dying in a foreign land from this disease, He survived 3. Chepega for only two weeks and died on January 29, 1797, not knowing that he had already been elected ataman troops. The highest approved letter of his election did not find him alive. It was read over the tomb of the ataman on the Kamyshevan Peninsula, and with a volley of guns the Cossacks gave their last honor to the man who had shared the difficult Cossack service with them for many years. A. Golovaty left the children a huge fortune, but with his death, as F.A. Shcherbina, “somehow spread, collapsed, obscured what he took to heart most of all - family members separated and died out, huge property melted away, even the memory of him in those temples that he diligently built as a religious person faded away. But only the historical merits of this figure have not faded and will never fade away ... ”After the death of A. Golovaty, by order of the Tauride Governor-General, to whom Chernomoria was then subordinate, his estate and capital were transferred to the jurisdiction of the Tauride noble guardianship, whose representatives came to Yekaterinodar to receive the estate. Now on the territory of the former estate there are old houses of a later construction, and at the corner of Sedina and Ordzhonikidze streets (house No. 34/69) there is an administrative and residential four-story building, the construction of which began in 1939 and ended in the summer of the first war year. It was erected as an experimental, high-speed method, and no one imagined what a tragic fate awaited him. The new settlers had to live here for a short time: the invaders chose the building for their most terrible organization - the Gestapo. Thousands of Soviet patriots were tortured to death in its cellars, and before their expulsion, the Nazis set fire to the building along with the prisoners who were there ... Everyone died. It’s really strange that there is still no memorial plaque on it, and after all, more than half a century has passed. After the war, the house was restored. The first floor is occupied by various institutions. In the neighboring house number 36 (pre-war general's mansion) for a long time there was a department of social security of the Pervomaisky district. The building was rebuilt, expanded, and now the Central District Prosecutor's Office is here. The old house number 39 on the opposite side (the corner of Ordzhonikidze) was known in the past as the house of Rockel. So it is called now by the old-timers of these places. The commercial activities of the owner of the house were varied: he traded agricultural machinery, was an agent of the Russian-Kuban Industrial and Oil Company, he owned an island in the Old Kuban and a garden establishment located there. From his speeches as a vowel of the City Duma, it follows that he was a humane person and more than once at meetings he proposed to release someone from the fee, help someone financially when entering the university, etc. In the house of A.N. Rockel housed the office of the Pashkovsky tram. When tram traffic began in Yekaterinodar, the Cossacks of the village of Pashkovskaya quickly appreciated this type of transport. Referring to the fact that in off-road conditions “it is extremely difficult to deliver vital products to the city on horseback,” the commission from the stanitsa society filed an application with the city council on the issue of arranging a tram service between Yekaterinodar and Pashkovskaya on a friendly basis. In 1908, the partnership was created, and the Belgian anonymous society, which built and operated the Yekaterinodar tram, had a Russian competitor - "The first Russian partnership of the motor-electric tram Ekaterinodar - Pashkovskaya". A year later, the City Duma concluded an agreement with the partnership for the installation of a tram that runs from the Novy Bazaar in Yekaterinodar to the Bazaar in the village of Pashkovskaya. The movement was opened in March 1912. The partnership called its tram "automobile", as it was powered by an internal combustion engine that drove a generator. But there were many shortcomings in the operation of such a tram, and in 1914 it was transferred to electric traction, powered by the Belgian power plant. Club, the "gardens" in the eastern part of the city area were now connected by convenient transport to the city center. And later, the Pashkovsky tram played a big role in the development of this part of Krasnodar and the creation of an industrial zone here. The building of secondary school No. 2, which is on the corner of Lenin, was built on the site of demolished houses in 1958. This is one of the first Soviet secondary schools, created on the basis of the 1st male gymnasium and was called as follows: "Unified Labor School No. 2 of the P-th stage." It was completed by many well-known people in the Kuban, future scientists N.V. Anfimov, I.Ya. Kutsenko, I.A. Kharitonov, the large Khankoev family and many others. In 2000 the school celebrated its 80th anniversary. By the anniversary, she came in the status of an experimental site. There are gymnasium classes with in-depth study foreign languages, well-equipped classrooms, and among the students there are many winners of olympiads and sports competitions. Part of the premises in the school building is leased by the Krasnodar Choreographic School of TO "Premiere", whose graduates join the troupe of the young Krasnodar ballet. A memorial plaque was erected on the facade of the building in memory of a former student of the 2nd school, Galina Bushchik, who died at the front in 1943 while performing a combat mission. In the next quarter, in the courtyard of house number 51, a small old house has been preserved. A military archivist I.I. lived here in the past. Kiyashko, who left a good mark not only as an expert in his field, but also with historical publications (“Military singing and musical choirs”, Notes on the participation of the Black Sea in Patriotic war 1812, etc.). Continuity is typical for some of the old houses on Sedina Street. In particular, the building where maternity hospital No. 1 is now (on the corner of Gymnazicheskaya) was built as a “hospital with permanent beds and a maternity shelter” by doctors Gorodetsky, Novitsky, Khatskelevich. The hospital received its first patients in 1911. The one-story, also corner building opposite (Sedina, 57) had something to do with art in the distant past. Here, in the house of the architect Vergilis, "a visiting Italian who knows perfect music" gave piano and violin lessons. A significant event in the life of the city was the opening in November 1911 in house No. 59/91, which is on the opposite corner of Sedina and Gymnasicheskaya streets, an art school. The founder of the art gallery F.A. Kovalenko. And now the troubles were crowned with success: the thought allocated 3,000 rubles for this. The school was opened on the basis of the school of painting and drawing at the gallery. The school changed its “registration” more than once, was repeatedly transformed. For example, in 1922 it became an art college with two departments: painting and decorative and art and pedagogy. At the technical school in 1931, the Adyghe national department was opened to train specialists in applied arts. The Krasnodar Art School is still located on this street (Sedina, 117). Many of its graduates have become famous painters, members of the Union of Artists. And the first building of the school, which was mentioned above, was used as a residential building in Soviet times. True, the tenants were moved here long ago, and the building has repeatedly changed potential owners who agree to restore it, but then refuse due to lack of funds. According to the restoration project (architect V.A. Gavrilov), the building promises to be beautiful. The four-story house opposite was built in 1950 for workers, IGR and employees of the oil refinery. With the development of the oil industry in the Kuban, which began especially rapidly after the Maikop oil fire, which lasted 14 days (1909), representative offices of new joint-stock companies, firms, partnerships, etc. appeared in Ekaterinodar. At the corner of Sedina and Gogol streets, where there was a sewing factory, the office of the oil fields of L.L. Andreis, one of Nobel's competitors in the Maikop oil region. The house belonged in the past to the Kuban Consumer Society. In Soviet times, it was occupied by various institutions (coopsoyuz, collective farmsoyuz, Adygpotrebsoyuz, etc.), and in the late thirties the building was occupied by the 12th Gosshveyfabrika named after. CM. Kirov. After the city was liberated from Nazi occupation, she shared it with the Krasnodar shoe factory. After the war, the Regional Directorate of Light Industry, which was just developing in the city, was located here. Now the factory has been transformed into a closed joint-stock company "Alexandria", whose products (men's, women's and children's clothing) are in demand not only in the region, but also in other regions of the country. In 1999, the enterprise became the winner in the competition "100 Best Goods of Russia". On the opposite side of the street, Palasov's former tobacco warehouses converted into housing have been preserved (houses No. 54 - 56). In the past, the owner of tobacco plantations, he lived in a small house in this yard in Soviet times. It was in his house on Krasnaya (where the operetta is) that the electrobiograph (cinema) "Palace" was opened in 1914 (in the thirties it was renamed "Colossus"). Shops, small shops, warehouses, workshops, etc. were located near the new bazaar on Kotlyarevskaya Street. Near the crowded place, at the corner of Kotlyarevskaya and Karasunskaya, in the house of Shavgulidze (house No. 81/95), the Sobriety Society opened a people's house in 1906, where various cultural events were held for everyone, "in order to distract ordinary people from drunkenness." Their tearoom was located here, which was visited by an average of about two hundred people a day. At the people's house there was a reading room, for which many newspapers were subscribed. On the site of the former confectionery and pasta plant (house number 131) there used to be an "ice-making plant" that produced artificial ice from the artesian water of its own well. The plant was privatized, and now it is a closed joint-stock company "Anit", which produces pasta, confectionery and bakery products. Now the enterprise has begun to work on new equipment, according to Italian technology, and plans to produce 3 thousand tons of pasta per year. The end of the old part of Sedina Street was built up with squat one-story houses, some of which have survived to this day. With the growth of the city territory in the northern direction (1870s), a new part of Kotlyarevskaya Street was also built up. .TO. Malgerba, a building for a commercial school, opened in Yekaterinodar in 1908 and worked for five years in a rented building. The school was eight grade. Boys aged 8-10 years and older were accepted. In addition to general education subjects, they studied accounting, commodity science, jurisprudence, political economy and much more, necessary for future work. Dancing, music, foreign languages ​​were taught for an additional fee. At the school there were courses for accountants, clerical knowledge, as well as a trade school. In the Soviet period for a long time (1922 - 1968) the Kuban Agricultural Institute was located here, it was replaced by the Institute of Physical Culture (they are described below), but to higher educational institutions this building became relevant much earlier. The first university in our city, the Kuban Polytechnic Institute, which was mentioned above, opened in 1918 and initially worked here, in the building of a commercial school. Its first rector was a famous mathematician, whose textbooks taught more than one generation of our fellow citizens, Professor N.A. . Shaposhnikov, and vice-rector - B.L. Rosing, a prominent scientist, the author of a television system with a cathode ray tube, with the help of which he, for the first time in the world (1911), received an image on a screen. Future civil engineers, electricians, mechanics, specialists studied here at five faculties Agriculture, mining engineers. Secondary and lower departments were provided for, respectively, preparing technicians and skilled workers in the same specialties. They worked here, and the latter on the job. The Institute called itself the North Caucasus Institute, as it planned to serve the entire region. But objections and disputes arose, as a result of which the Kuban Polytechnic Institute began to reorganize (with the support of the regional government), and in February 1919 it was opened. It was, of course, strange: in such a difficult time to maintain two universities of the same type. Soon the process of their unification began, which was not easy. But by the fall of 1919, the institutes nevertheless united under the name "Kuban Polytechnic Institute". The commercial school continued to operate in this building at the same time as the institute. Apparently, there were not enough premises, and the office of the KPI was located in the former hotel "Metropol"1 (later, the institute's auditoriums were also located in it). In 1922 on the basis of the Faculty of Agriculture of the KPI was organized new university : Kuban Agricultural Institute. The need to have such a university in the Kuban has been raised for a long time. In 1914 - 1915, there was an active correspondence regarding the transfer of the Novoaleksandria Agricultural Institute from Kharkov to Ekaterinodar, and the directorate of the institute wanted this. But permission was not received. And now, finally, the Kuban has its own agricultural university. He became the owner of this building for many years. Professor S.A. became its first rector. Zakharov, a prominent scientist in the field of agriculture, soil science, who graduated from Moscow State University and began his scientific career under the guidance of Professor V.V. Dokuchaev. In Krasnodar in 1926, the 25th anniversary of his scientific and pedagogical activity was solemnly celebrated. The institute had 4 faculties: agronomy, agricultural commodity science, land management and the faculty of large-scale agriculture. In 1929, new departments for horticulture and cotton production were opened. A three-story hostel was built for students at 138 Sedina Street (the second house from Long Street) and a place was allocated between Kruglik and Pervomaiskaya Grove for the construction of two-story reed houses, also for a hostel. At the institute there were "courses for farm laborers to prepare for universities." Collective-farm courses that opened in 1929 with a training period of 8 months also worked here at first. In 1930, on the basis of the Agricultural Institute, four new universities were created: the North Caucasian Food Institute, the North Caucasian Institute of Pig Breeding (SKIS), the Institute of Breeding and Seed Production, and the Institute of Special Industrial Crops. The first was given a room at 166, Krasnaya, the second - a large building at Krasnoarmeyskaya, which was on the site of house number 75 (destroyed during the war), and two institutes remained in this building. The separation, apparently, did not give the desired results, and in 1934 these two institutions merged into the Kuban Agricultural Institute, which, thus, was born a second time. In 1937, by November 7, the institute was awarded a sound film installation for good defense and physical culture work, and the students got their own cinema in the converted club. In the fall of 1938, the Krasnodar Institute of Winemaking and Viticulture recruited students for the first year within these walls. The Agricultural Institute was again reorganized, and now it trained process engineers in winemaking and agronomists in viticulture, fruit and vegetable growing and tobacco growing. During the war years (before the occupation), the building of the institute housed a hospital, and then it shared the fate of almost all the best buildings in the city: two academic buildings, a student dormitory were destroyed, all the property of the agronomic department was destroyed, and much more. The Institute of Viticulture and Winemaking, which was here before the war, merged with the Institute of Chemical Technology, and thus the Institute of Food Industry was born in Krasnodar for the second time, which began its first academic year in the fall of 1943. And the building at 148 Sedina was rising from the ruins, and in May 1950, the "new university", the Kuban Agricultural Institute, announced the recruitment of students, the Institute was revived again, along with its educational building, this time forever. Despite the name change, the institute, in fact, always remained agricultural and gave the country many excellent specialists. Suffice it to say that the future Academicians V.S. Pustovoit, GSH. Lukyanenko, who decided to follow in the footsteps of her father G.V. Pustovoit and many others. For the training of qualified specialists and in connection with the fiftieth anniversary of its existence (1972) Kuban Agricultural Institute awarded the order Labor Red Banner. But he was no longer here. In the early fifties, on the western outskirts of the city (towards the village of Elizavetinskaya), construction began on a campus for the agricultural institute, where he moved in 1968. Skillfully planned, well-landscaped territory of the town is now one of the most beautiful corners of our city. The former building of the Agricultural Institute was transferred to the new university. Back in 1948, the Faculty of Physical Education and Sports was organized at the Krasnodar Pedagogical Institute. On the basis of it, the Krasnodar state institute physical culture (1969), who became the owner of the old building. Among his teachers are famous Kuban athletes, and Honored Master of Sports of the USSR G.K. Kazadzhiev became the first dean of the sports faculty. Among the pupils of the institute there are world and European champions, Olympic champions, honored masters of sports, honored coaches. In 1993, the institute became the Academy of Physical Culture and celebrated its 25th anniversary in this new capacity. Over the years, it has grown significantly geographically and, in addition to the educational building, has an athletics arena (one of the best in Russia) and a sports complex with a swimming pool and game gyms. The profile of trained specialists has also expanded: in addition to the traditional professions of a coach and teacher of physical culture, here you can get the specialty of a manager in the field of physical culture and a teacher-psychologist. The Olympic Academy of the South of Russia operates at the Academy of Physical Education. This is a scientific and methodological social organization , the purpose of which is the approval and dissemination of the Olympic ideals. Scientific conferences are held here on topics corresponding to these ideas, and under the motto “Oh sport, you are the world”, competitions are organized in which the best athletes of the southern region of Russia take part. In January 1997, another university began to work within these walls - the Kuban Socio-Economic Institute. It trains publishers, printers, journalists, lawyers, managers, and economists. Tuition costs are fully reimbursed by sponsors, sending companies and parents. That is, this university is commercial, and it rents premises from the academy. The former Mechanical and Technological College of Kraypotrebsoyuz, which is next to St. George's Church (house No. 168), has now become a Mechanical and Technological College that trains specialists of the same profile (for the baking, pasta and confectionery industries). An innovation is that a branch of Belgorod University has been opened at the college and on its basis, where college students can receive higher education in the specialties of accounting, finance and credit, economist-manager and others in 3.5 years. This building was built on the site where in the past there was a courtyard of the Balaklava St. George Monastery. In the courtyard, to the right of the technical school, former monastic cells and stables, rebuilt as housing, have been preserved. According to legend, this monastery was founded in 891 by Greeks who perished during a storm off the Crimean coast and were miraculously saved by St. George. The monastery was located in the mountains, 13 km from Sevastopol and 7 km from Balaklava. He had three temples, including the oldest cave temple dating back to the 4th century. In 1891, the monastery celebrated its 1000th anniversary, and in honor of the anniversary date, it set up its farmsteads in other cities (including Yekaterinodar) so that travelers going to them for prayer or as novices would have a place to stay on their long journey. . The City Duma allocated a place for the courtyard on the condition that a school be opened at the monastery, and the monastery itself intended to build a church. Both the school and the church in the area were in great need, and the local newspaper urged to help the monastery with money and materials. At first, there was a prayer house in the monastery courtyard, and on June 18, 1895, the laying of the church of St. George the Victorious. It was built for more than 8 years and mainly on voluntary donations, which were not enough, and there were periods when construction stopped. Only on November 30, 1903, the solemn consecration of the church of St. George the Victorious. This is how the St. George Church appeared in the northern part of the city, as it is called in everyday life, which, by the way, has always been active, and old-timers tell how they got married here and baptized their children. It operates even now. And a year later, another notable building appeared opposite the new temple, where the Second City Four-Class School (172 Sedina St.), which was called Alekseevsky in honor of the heir, held a housewarming party. Over time, accounting and craft classes began to work at the school, as well as the “school of road foremen”, that is, students received a profession here. And behind the school (on Severnaya St.) a large area was allocated for a vocational school. Now the buildings of both the Alekseevsky school and the school are occupied by vocational school No. 1 (former vocational school-1), which, as before, trains workers highly qualified for work at the enterprises of the metalworking industry, as well as mechanics for the repair of equipment and cars, auto mechanics. And the most new specialty, which can be obtained here - assistant driver of an electric locomotive. In the one-story corner house of E.E. Vacre, which is opposite the school (Sedina, 155), in the past there was a Charity House for the mentally ill and decrepit lonely people, of whom more than 120 people were kept here. It was headed by Dr. Orlov. Old-timers remember the common expression “otherwise I’ll send it to Orlov”, the meaning of which, I think, is clear. Once upon a time, during a typhus epidemic, typhoid barracks were built outside the city. Some of them laid the foundation for the City Clinical Infectious Diseases Hospital, which is now at the end of Sedina Street (house No. 204). The old-timers of the eastern part of Hakurate Street say that during the occupation, the corpses of our prisoners of war, who were kept in the former grain barns (“mounds”) located nearby, were repeatedly taken past their houses to this hospital. The places of these mass graves of our soldiers could not be found. The northern part of Kotlyarevskaya Street remained unpaved for a long time. In 1904, residents complained to the city government that they had a swamp all the time, and therefore they could not build sidewalks near their houses. So they signed: "inhabitants of the swamp." Now the entire Sedina Street has been landscaped, landscaped, the traffic on it is one-way, there are mainly cars, a limited number of trolleybuses and buses. Despite this, the ecological state of the street leaves much to be desired, especially since children's institutions, colleges and schools are located on it. On Sedina Street there are many buildings taken under protection as monuments of Ritektur and urban planning. These are the St. George's Church, the buildings of the academies of physical education and medicine, PU-1, the former Ditsman's mansion (house number 18) and others. I would like to think that the old houses of no value will gradually be demolished, and new modern buildings will grow in their place, reasonably combined with the old buildings left, together with which, after putting it in order, the street will adequately take its place in a series of central streets. 1. Diocesan Women's School 2. Kuban medical Academy(modern view of the same building), st. Sedina.4 3. Triumphal Arch (Royal Gate), stood at the crossroads of Sedina and Mira streets
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