- Vyshny Volochek.
The district was located in the north of the Tver province. In the north-west it bordered with the Novgorod province. In terms of area, the district ranked first in the province and had a territory of 8,148.9 square meters. verst The surface is hilly; The spurs of the Valdai Mountains cut the district along its entire length and serve as a watershed for the Volga and Baltic basins. There are up to 23 thousand dessiatines of swamps in the district; of them, the most extensive are located along the Nikolaevskaya railway line. dor. (between the station Spirovo and Volochok). These swamps are peat. High quality peat and 1 soot. thick, but due to the cheapness of wood fuel it was little developed. There are 202 lakes in the county; they occupy an area of 21 t. des. There are many rivers in the district; they are of great economic importance as waterways and serve for timber rafting; There are good floodplains along the banks of many of them. Half of the district in terms of soil conditions is in conditions that are not favorable for agriculture, 1/7 are in bearable conditions and more than 1/3 are in good conditions. In addition to peat, the county has a lot of limestone, white sand (sold to glass factories), and pottery clay.
In terms of police, the district was divided into four camps:
By the end of 1918, the number of volosts increased to 31 due to Berezovskaya, Maryinskaya, Olehnovskaya, Pavlovskaya, Petrovskaya and Spirovskaya, formed as a result of the disaggregation of existing ones.
By resolution of the Tver Provincial Executive Committee of May 30, 1922, the boundaries of the volosts changed (with their enlargement):
Peschanitskaya volost was included in Spirovskaya,
Domoslavskaya and seven villages of Yashchinskaya volost - part of Kholokholenskaya,
Borzyn volost - part of Yasenovskaya,
Mikhailovskaya volost - part of Udomelsko-Ryadskaya,
Pavlovskaya volost - part of Perevskaya, one village of which was included in the Kuzminskaya volost,
Six villages of the Stolopovskaya volost are part of Makarovskaya, the rest are part of Raevskaya,
Petrovskaya volost, as well as 15 villages of Raevskaya and three villages of Poddubskaya - part of Lugininskaya,
Berezovskaya, Kozlovskaya, Maryinskaya volosts and seven villages of Peschaninskaya - part of Nikulinskaya,
Ovsishchenskaya and Olekhnovskaya volosts are part of Osechenskaya.
Nine villages of the Obudovskaya volost of the Novotorzhsky district were included in the Spirovskaya volost.
The Vyshnevolotsky district included the Lopatinskaya and Mikhailovskaya volosts of the Vesyegonsky district of the Rybinsk province, as well as the villages of Fedorikha and Agryzskovo of the Ramenskaya volost of the Novotorzhsky district.
In July 1922, Lopatinskaya volost was annexed to Mikhailovskaya.
In 1923, the county had 19 volosts: Dorskaya, Zaborovskaya, Kazikinskaya, Kuznetsovskaya, Kuzminskaya, Luguninskaya, Makarovskaya, Mikhailovskaya, Nikulinskaya, Osechenskaya, Paryevskaya, Poddubskaya, Raevskaya, Spirovskaya, Staropasonskaya, Udomelsko-Ryadskaya, Kholokholenskaya, Yasenovskaya, Yashchinskaya.
By the resolution of the Presidium of the All-Russian Central Executive Committee of March 20, 1924 and the Presidium of the Tver Provincial Executive Committee of March 28, 1924, the following were liquidated: Dorskaya, Zaborovskaya, Lugininskaya, Makarovskaya, Nikulinskaya, Osechenskaya, Poddubskaya, Raevskaya, Staropasonskaya, Kholokholenskaya, Yashchinskaya volosts. The following were enlarged: Kuznetsovskaya, Paryevskaya, Udomelsko-Ryadskaya and Yasenovskaya, restored to new boundaries: Kozlovskaya and Ovsishchenskaya volosts, and two new ones were created - Brusovskaya and Vyshnevolotskaya.
The Ivanovskaya volost of Ostashkovsky district was included in the Kuznetsovskaya volost. At the same time, a number of villages from the Makarovskaya, Mikhailovskaya and Raevskaya volosts were transferred to the Zaruchevskaya volost of the Bezhetsk district.
In 1925 Klyuchinsky Plant of Dorskaya volost and village. Kuznetsovo, Kuznetsovskaya volost, is classified as a working settlement.
In 1927, the centers of the Kuznetsovskaya, Mikhailovskaya, Paryevskaya volosts were changed and a number of settlements were transferred from one volost to another: the Lopatinsky and Pestovsky village councils of the Lukinsky volost were included in the Mikhailovsky volost.
In 1929, the county had 12 volosts: Brusovskaya, Vyshnevolotskaya, Kazikinskaya, Kozlovskaya, Kuznetsovskaya, Kuzminskaya, Mikhailovskaya, Paryevskaya, Spirovskaya, Ovsishchenskaya, Udomelsko-Ryadskaya, Yasenovskaya.
Along the Yesenovic road.
Chapters from the book “In Search of the Lost Shrine. On the temples and graveyards of Vyshnevolotsk district”, which is being prepared for publication.
Needless to say, doing “active local history” is worth a lot. This takes not only most of the free time and effort, but also the lion's share of the funds from the family budget. Trips to the archives of Moscow, Tver and areas of the Tver region are not cheap. And yet from this you experience pleasure that is little comparable. Discovering something new and learning about a long-gone time is a reward for the hard work of a local historian.
While collecting materials for the book “In Search of the Lost Shrine,” I was faced with a difficult task: how to systematize and teach the accumulated material. After all, there were many trips and, sometimes, to the same settlements. Plus, constantly expanding material about the history of church parishes and estates of the former Vyshnevolotsk district. And then I decided to break the book into three volumes, which will combine modern areas located on the territory of the former county. And I will tell the story of my travels through these areas in the directions of the main roads. This is how one of the first chapters of the book “On the Yesinovich Road” was born, which I present to the readers.
Chkasova and Lozova mountains.
I would like to start the story about the significant objects of the Yesinovichaya Road a little from the side, not along its main route. Yes, it would be worth telling about the village of Kasharov and its cinema, about the Novotveretsky Canal. But now this is the territory of Vyshny Volochok, and this is a separate conversation. And we laid one of the first routes towards Esinovichi not along the traditional road, but a little to the side. This is how the cycling route Vyshny Volochyok - Lozova Gora - Staroe - Fedovo - Podolkhovets was born. We continued our further journey through the temples of the Yesinovsky direction by car. And we managed to travel around everything planned in just a few years. But first things first.
Pavel Sergeevich Ivanov, a journalist and researcher from Tver, and I had been planning this trip for a long time, but we kept putting it off because work got in the way, or the weather was not suitable. Needless to say, we don’t have to travel often on bicycles; we are “horseless” - that’s how we were dubbed by the Vyshnevolotsk-Udomelsk company of local historians; we are more often driven by car across the expanses of the former Vyshnevolotsk district. Although on such trips you often have to depend on the will and time of the driver. Another thing is the bicycle - where it wanted to go and turned.
But the long-awaited day of the trip has arrived. I met Pavel Sergeevich and his young son Luka at the city station. And now we are already rushing along the Moscow-St. Petersburg federal highway. We pass the turn of the highway from Bolshaya Sadovaya to Paris Commune Street, from where in the old days one could see the cross on Chkasovaya Mountain, which lay outside the city limits.
Now the town of Chkasova Gora is located between the Kazan Monastery and the October Railway. An ancient horse-drawn route from Novgorod to Moscow passed near the mountain; it went out to the Stolpensky Monastery in the Bely Omut area, and then through the village of Kolokolnya, passing the village of Afimino, it went further to Vydropuzhsk and Torzhok. Later, the road turned into a highway connecting the two capitals Moscow and St. Petersburg; such high-ranking persons as Catherine II, Alexander I and Nicholas I passed along it, and great Russian writers and cultural figures also traveled along it.
A stone worship cross has long been installed on Chkasovaya Mountain, and religious processions with the miraculous Kazan Icon of the Mother of God were held here annually. She was taken out of the chapel, which was located on a spring in the area of the modern Kazan convent and carried to the mountain, at the same time a second religious procession came out of the Kazan City Cathedral to meet her with a list of shrines revered in the city. Both religious processions met at the worship cross, where a prayer service was served.
With the establishment of the Kazan Convent, at first the religious procession was carried out according to the old tradition and the monastery, which was in conflict at that time with the city clergy, did not participate in it. But by the beginning of the 20th century, passions had subsided and the monastery also began to participate in religious processions. With the closure of the monastery and the country Kazan church, the tradition of religious processions was lost.
I’m talking about Chkasovaya Mountain, although we didn’t go there, because it is connected with another mountain at the exit from Vyshny Volochyok, called Lozova. Both of these mountains, Chkasova and Lozova, were named after the robbers who lived here in ancient times along the high road: Loza and Chkasa.
The appearance of “robber people” in these places can be attributed to the 80s of the 16th century. After the devastating campaign of Ivan the Terrible against Novgorod, these places were depopulated. From the testimonies of foreign travelers, we know that the Terrible Tsar devastated Torzhok, Vydropuzhsk and Vyshny Volochyok in the Novgorod land, as well as their surroundings.
From the invasion of the Moscow Tsar, people fled into the forests, taking away their belongings. The once beautiful and rich villages were completely burned out and destroyed. Poverty and hunger forced yesterday's peasants to become “robbers.” In October 1585, “robbers” operating throughout the Bezhetsk Pyatina appeared in the vicinity of Vydropuzhsk and Vyshny Volochok. Near Vydropuzhsk in the same month of October, “robbers” captured Yamsk carts collected for embassy messengers. In response to this, the Novgorod voivode sent out demands to the provincial elders of Bezhetsk Pyatina for the speedy capture of the “robber people.”
On the Lozovaya and Chkasovaya mountains, next to the road to Novgorod, gangs of bandits also operated, and the memory of their leaders was preserved in the names of these places...
In the 20th century, Lozova Gora was a place for wedding celebrations. I remember a peculiar stone gazebo placed on its slope. It did not survive - it was demolished when they began to expand the route. Time has not been kind to the small spring, decorated with a wall with bas-reliefs depicting some characters from Russian fairy tales. The wall is almost destroyed, and the spring is polluted.
From here, from Lozovaya Gora, our road went to the right, towards the village of Zelenogorsky. We followed it to the village of Staroye. But from here Pavel Sergeevich and I decided to go not to Zelenogorsk, and then further to Fedovo, but straight across the field, to the skeleton of the Fedov church visible on the horizon. Judging by the map, there should have been a direct road from the village across the field. But in reality, the road that we saw on the map was more like a path, it was so overgrown with field grasses. They, in turn, were filled with juices and bent over the ground. A lazy midday wind occasionally ran over these green waves, and then everything froze again in the heated air.
Based on a map of Mende drawn up in the 1840s. Between the village of Staroe (17 yards) and the village of Fedovo there was a Pavlovskoye estate. She apparently stood just at the sharp turn towards the end of the modern village. Further from the estate, the road went through the villages of Evankovo (10 yards) and Zherebtsovo (6 yards). She left aside only the village of Niva (6 courtyards).
Of course, now these villages are not on the map, and on the ground we found very few signs of people living here. Only a few wild fruit trees approximately halfway from Stary to Fedovo indicated that there was some kind of farming here.
The village of Fedovo.
We entered the village immediately after the Fedovsky cemetery. I have never seen the Church of the Archangel Michael from this side. Every time this stone five-domed temple amazes me with its majesty and beauty, despite all the neglect and thickets of bushes on the roof. We were separated from the temple by a dilapidated stone fence of the cemetery.
I wrote two articles about this ancient village. Once upon a time, Pavel Sergeevich and I wandered here with our good friend Ivan Ignatievich Kosilkin, looking for the graves of clergy. But near the walls of the Fedovskaya Church, alas, almost no ancient tombstones have been preserved. But in the “Russian Provincial Necropolis” the names of those buried here appear: Svechin Alexey Semenovich, seconds - captain, + June 10, 1850, 89 years old. - one of the representatives of the ancient noble family of the Svechins, who owned the Dubrovka estate in Novotorzhsky district (now Spirovsky district); Shulgin Nikolai Dmitrievich, major general, + February 11, 1873, 68 years old. and Shulgin Nikolai Nikolaevich, collegiate assessor, + July 2, 1908
Considering the materials of the Tver Archival Commission, I was able to find interesting additions to the history of the church of the village. Fedovo. It turns out back at the beginning of the 20th century. At the parish there was kept a bell from the times of Ivan the Terrible with the inscription: “In 7062, in the month of September, during the reign of Tsar Grand Duke Ivan Vasilyevich of All Rus', this bell was rung by Vaska Fedorov Vralkov.” This bell testifies to the great antiquity and wealth of the village of Fedovo. According to legend, this was a settlement of potters who traded their products throughout the area and floated them along Tvertsa even to Torzhok.
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For the first time, the village of Fedovo with the wooden temple of St. Nicholas the Wonderworker was mentioned in the “Scribe Book of the scribe Potap Narbekov and the clerk Bogdan Faddeev” for the year 1625-1626 in the Zashegrinskaya guba-volost of the Novotorzhsky district: “ Guba-volost of Zeshegrinskaya, in the patrimony... behind Bogdan Mikhailov's son Nagov in the patrimony is the village of Fedovo, and in it is the Church of St. Nicholas the Wonderworker, and in the chapel of the Archangel Michael, a tree stands with a tent up without singing, and in the church there are images and candles and bells and the entire church building is from the patrimony and parish people, and church yards, the yard of the priests, the yard of the sexton Ivashka Kuzmin, in the yard of the marshmallow Tatyanitsa, and the yard of the patrimonial estates, and the peasants (three yards) ... and besides, the village on the Nougorod border is a third of Lake Shedovskoye, three versts long, and across two miles».
The stone temple of the Archangel Michael was built in the village in 1826 - 1831. with the assistance of the local landowner Mordvinova. The main altar of the temple was consecrated in 1833. This altar of the temple was decorated with “silvered copper clothing”; on each of the four sides there were images of the Last Supper, the carrying of the Cross and the position in the Tomb. The right altar of the temple in honor of St. Nicholas the Wonderworker was consecrated in 1836, the left altar - to the Great Martyr Paraskeva - in 1835.
In the pre-altar iconostasis of the main chapel of the temple there was a revered icon of the Resurrection of Christ in a silver robe weighing 12 pounds, built “with the church’s purse money.” In the icon case behind glass in the iconostasis of the St. Nicholas chapel there was an icon of St. Nicholas the Wonderworker, also highly revered in the parish. The chasuble on it “is made of copper, silver-plated, with a copper crown.”
In 1885, the St. Petersburg bourgeois girl Anna Ivanova donated an icon with particles of the relics of St. Pimen and Elijah to the parish. In the early 1940s. The revered carved image of St. Nicholas the Wonderworker from the St. Nicholas Monastery was added to the temple shrines. Local residents tell how women carried him in their arms to church. There is documentary evidence of this. 1943 .jpg)
Fedov believers write a statement: “ We ask for your permission to issue for temporary use from the B. Omutskaya church an icon of St. Nicholas the Saint, since we do not have one, if you give this icon, our income will increase and we can give more benefits to the state by signing up for a military loan for 43 years, we ask you to accept Please note, this icon stands motionless, and we could receive income and benefit the state, both for the front and for victory, please do not refuse. Illarionova, Maksimova, Shmarova" On June 28, 1943, permission was given, and the icon was transferred to the temple...
We turned a little to the side and the road led us to a rural market square. Now it is overgrown with waist-deep grass, but a hundred years ago there was a lively trade here. At the edge of the shopping area, our attention was drawn to a two-story house with carved platbands. Here, according to the story of local old-timer Ivan Ignatievich Kosilkin, nuns who served at the temple lived. But now there are no nuns, and the temple itself is being destroyed by wind and bad weather.
But there was a time when his story could have had a completely different continuation. The first post-war priest of the parish known to us was the abbot (according to parish documents), and according to other sources, Archimandrite Nikon Leontyevich Belokobylsky - known in the 1920s - 1930s. personality in Leningrad. All sources on his biography agree that he died in the camps in the early 1930s. But as it turns out, he did not die, and upon returning from the camp he served in the Pyatnitskaya Church of Vyshny Volochok as a psalm-reader. It was at his invitation that his fellow countryman, the future martyr Theodosius (Boldyrev), came to serve in Afimino. San o. Nikon, deprived of the right to live in big cities, living in the village. Obodovo, Spirovsky district, with the opening of the Fedov church, I went there to serve. And he served until 1946.
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This is the information about the biography of Fr. Nikon seemed to be cut short. Pavel Sergeevich and I even tried to find his burial at the Fedovsky graveyard. But in vain. Clarity was brought to this story by Vyshnevolochka, and at that time a parishioner of the Fedovskaya church, Olga Borisovna Anisimova, daughter of deacon Boris Alekseevich Malyshev. She told how she and her friend accompanied Archimandrite Nikon to the train. It turned out that with the opening of the Kiev-Pechersk Lavra, Hierodeacon Nestor began to collect former inhabitants of the Lavra throughout Russia. He also came for Father Nikon and took him to Kyiv. Later, Hierodeacon Nestor became the Bishop of Kharkov. There is a photo of this colorful man with large facial features.
Olga Borisovna was able to describe the appearance of Father Nikon himself. He was a plump man, had a high “female” voice, and did not have a beard. This is how he remains in memory...
Quite recently, while working on a list of historical burials of the Pyatnitsky cemetery of Vyshny Volochok, I managed to find the grave of the last Fedovsky priest, Leonid Nikolaevich Ornadsky (born 1892 8/II - died 1949 15/III). His burial was near the altar of the Transfiguration Church of the Old Vyshnevolotsk Cemetery.
The documents of the Fedovsky church preserved a certificate of registration on July 31, 1946 of the priest Leonid Nikolaevich Ornatsky, who arrived from the village of Yemena, Nerekhtsky district, Kostroma region. The story of this man was also tragic. From the clergy minister’s profile: “ Ornatsky Leonid Mikhailovich was born on February 8, 1892. He worked as a teacher in the parish school of the Yamburg district of the St. Petersburg province for 2 years. From 1913 to 1928 he was a priest in the Leningrad region. In 1928-1934. worked in various state enterprises in the Leningrad region. In 1934-1941 in the NKVD camps. In 1942, he became a priest in the Rybinsk district of the Yaroslavl region. 1943 mobilized into the Labor Army. From 1944 to 1946 he was a priest, first in the Yaroslavl, then in the Kostroma region. Conviction in 1934 under Art. 61 part 2, in 1937 under Art. 58 hours 10. Graduated from St. Petersburg Theological Seminary in 1911».
According to the memoirs of Olga Borisovna, the wife of Fr. Leonida abandoned the priest when he was in the camps, and took the children and left him. The camps broke the priest, and although he later returned to ministry, he was unable to recover from the blow of fate. On November 27, 1948, he was dismissed from the staff. Died on March 15, 1949.
The third priest of the parish, who was never registered by the Commissioner for Religious Affairs, was Mikhail Nikolaevich Polozov. A document dated February 10, 1949 reports that " The Executive Committee of the Vyshnevolotsk District Council established that after the registered priest of the Fedovskaya Church, L.N. Ornadsky, retired due to illness. there was a case of a service in the church by Mikhail Nikolaevich Polozov on November 21, 1948, at the suggestion of Dean Emelyanov, after which services were not held».
About the biography of Fr. Mikhail Polozov has preserved extremely scant information. He was born in 1885. In 1930 he served in the village. Vydropuzhsk, Spirovsky district, as a psalm-reader. Arrested there on August 26, 1930. On September 17, he was sentenced to 3 years of exile in Kazakhstan under Art. 58-10 of the Criminal Code of the RSFSR. As Fedov old-timers remember the last days of their lives, Fr. Mikhail lived in the village, kept bees. That’s how they remembered him - a bright old beekeeper.
The Fedov community made attempts to register the priest. But this was not allowed to happen. Until the early 1960s. Believers fought for the opening of the temple. Judging by the act of the same time, the temple was kept intact by them: “ In pursuance of the order of His Eminence Barsanuphius, Archbishop of Kalinin and Kashinsky dated May 2, 1956, No. 303, in the presence of the below-named persons, I carried out an inspection of the condition of the church in the village. FEDOV, Vyshnevolotsk district, Kalinin region. It turned out that the temple has been inactive since the death of priest Ornatsky in 1949. During this period of time, the temple remained without services and was not occupied by anything outside. The keys to the temple were and are now in the possession of the guard, nun Varsanofia. 
The walls and ceilings of the temple do not show any signs of damage or destruction. The temple itself is original in architecture: five-domed, the northern, southern and western sides are decorated with columns. Most of the icons of the temple are artistic work, the three altars of the temple are located in a row: the antimensions have been preserved intact and in perfect order. In the antimension of the main throne there is only a Greek sponge missing. All the utensils: bowls, altar crosses, shrouds, towels - everything is there. The temple was so well preserved in terms of general decoration and cleanliness and everything - as if there had never been a break in the service. The inventory list is in order. The Church Council is present and the twenty too. Regarding the repair of the temple: the roof needs to be painted and the outer walls of the temple need to be whitewashed. Supernumerary priest M.N. Polozov expresses a desire to take a priestly place in this temple, which the parishioners of this temple strenuously ask him for. Priest Polozov will ask you about this».
And again the temple was not allowed to open. It was plundered already in the 1980s. construction workers arrived from somewhere. An attempt was made to restore the temple, but it became even worse: the roof was removed and a new one was never made, the scaffolding placed around the church rotted, the crosses fell, the spire burned from a lightning strike, the painting crumbled, and the iconostasis was broken by local homeless people for firewood. .
I can’t wrap my head around this attitude of people towards their history, this attitude of those in power towards cultural monuments, this attitude of the ruling elite of the church towards their shrines. Near Fedov there is a populous village of Zelenogorsk, where there is no church. So why not work with people and open a church in Fedovo, which is just a few kilometers from the village? I still cannot understand and come to terms with the fact that in Vyshny Volochok the oldest church in the Old Cemetery is being destroyed, when the entire Vyshnevolotskaya microdistrict does not have its own church. And this despite the fact that His Holiness the Patriarch has repeatedly said that the temple should be within walking distance for people! Why do we gild domes and icons, change expensive iconostases and don’t think about parishes where the roof of the church is leaking and whitewash is falling on the altar? This is wrong! It shouldn’t be like this in a church: one parish is crowded, another is empty!
Over 80 years of godlessness, we have forgotten how to pay attention to the destruction of our shrines. We have come to terms with the fact that antique stores sell our icons and are ready to take down the ancestral image there for money; we have come to terms with the fact that bonfires are lit within the walls of our churches, homeless people are defecating and alcoholics are feasting, and cattle are roaming! We are Ivans who do not remember kinship! Oh people, how can I reach you!
Podolkhovets Pogost.
But our path lay further - to one of the most ancient graveyards of the Vyshnevolotsky district, Podolkhovets. In the middle of the 19th century. the village of Podolkhovits - as it is called on the map of Mende, 1850 - had 30 households. Nowadays there are at most five courtyards left from the village. And even those are not visible due to the lush vegetation.
According to Vyshnevolotsk local historian Evgeniy Ivanovich Stupkin, the church in Podolkhovets was located somewhere in the center of the village. We identified the location of the temple immediately - by the abundantly overgrown lilac bushes, surrounded by hundred-year-old birch trees. The road going through the village to the country houses cuts the former cemetery into two halves and passes right at the foundation of the altar of St. Nicholas Church.
The wooden church of St. Nicholas the Wonderworker in Podolkhovets was one of the oldest in the county. It was built in 1684 and existed for almost 360 years! The oldest thing in the sacristy of the temple was the Gospel of 1551. The temple, until the beginning of the 20th century, was invariably decorated with an iconostasis with four tiers of carpentry with icons of the Pantocrator and the Mother of God “Life-Giving Spring” without frames on the right and left sides of the royal doors. In addition to them, in the local row there were icons of St. Nicholas the Wonderworker and the Presentation of the Mother of God in a metal chasuble, made in 1882. According to legend, all these icons have been in the church since its foundation, i.e. these images were almost three centuries old.
As follows from parish documents, the parish in Podolkhovtsi was one of the poorest in the county. It included the village itself. Podolkhovets - in 1901 there were 34 courtyards in it, and the villages of Vaibutskaya Gora (as in the document - D.I.), Shegletino, Semkino and Shunkovo. In total, in 1901 there were 91 parish households, and parishioners - 244 men and 249 women.
The history of St. Nicholas Church was turbulent. Perhaps here, in a poor rural parish, people who were not particularly flexible were appointed to serve. So in 1776, an investigation began into a fight between the clergy in the church in the village. Podolkhovtsy. By the way, this was not uncommon in rural and urban churches. In the golden age of Catherine, they fought in Rus' often and with pleasure; the most famous “fighter” of that time was our great Russian scientist Mikhailo Vasilyevich Lomonosov. Other nobles did not lag behind him, and the clergy were no exception.
The memory of the brawl of 1776 had not yet cooled when in 1791 priest Anthony Vasiliev hit Deacon Ivan Sergeev with a censer. And the investigation began again...
But besides quarrels, the parish clergy had to deal with many other worries. In 1746, the question of the uncleanness of the church was raised. Podolkhovtsy. This case is one of the oldest cases of the church. Podolkhovets. As a result, in 1776 the old antimension in the church was replaced with a new one.
From the middle of the 18th century. until the 30s XIX century No repairs have been recorded in the church. Only in 1830 did the parishioners finally submit a petition “for permission to close the bell tower and the meal at the parishioners’ own cost.” In 1849, the clergy of the parish submitted a petition asking for permission to gild the iconostasis in the parish church. In the same year, some other “dilapidations” were corrected in the temple. In 1873 and 1874 To “correct” the parish church, donations are being collected, which ended in 1874 with major repairs.
In 1882, the dean priest John Berestov reported “about the dilapidation of the throne and the unseemlyness of the Holy Antimension.” In the same year, a new antimension was issued to the temple.
Two years later, the parish clergy asked for permission to “disturb the Holy See in the church due to its disrepair and build a new one.” In 1896, the temple was repainted inside and out.
In 1899, the clergy of the parish asked to honor the church elder of the peasant village of Semkino, Pavel Platonov, with a church award. The parish archives contained several files concerning “parish people.” So in 1846, the peasant Yakim Andreev was elected to the post of church warden. In 1848, due to “unauthorized absence,” the mallow maker Marya Filippova resigned from her position.
At the beginning of the new 20th century, priest Pyotr Petrovich Lapshin served in the parish. The forty-one-year-old priest graduated from theological seminary, began his ministry in 1883, was ordained as a priest in 1890, awarded a breech in 1895, and combined the positions of teacher and teacher of the law in a parochial school. In 1915, in the parish school of the village. Podolkhovets had 21 students.
The elderly sixty-four-year-old psalmist Ivan Arsenievich Nekrasov was appointed to the position in 1851 from the secondary department of the theological school.
The church capital for the temple was listed as 131 rubles in 1901, only 14 rubles in cash. 73 kopecks The church building was a wooden priest's house. There are only 38 acres of manor and hay land.
In the same 1901, personal honorary citizen Nikolai Dobrokhvalov donated 3 certificates of state 4% rent of 300 rubles to the church in the village of Podolkhovtsy.
In the same year, the parish raised the issue of building a wooden chapel in the village of Voibutskaya Gora. It was built in addition to the already existing chapel (late 19th century) on the southern outskirts of the village in 1902. According to G.K. Smirnov, the chapel burned down in 1909 during a fire in the village. My friend Evgeniy Ivanovich Stupkin mentioned the chapel in Vybutskaya Gora. This village was also listed on our route with Pavel Sergeevich. And even the map promised us a good road to the village of Afimino through this village. But as we found out from local summer residents, the road ended in Podolkhovets, and it was only possible to get to Voibutskaya Gora through the forest.
Just a few hours before us, guys from the Tver youth club “Sower” drove along this route. Initially we planned to go with them, but it didn’t work out. The guys did not ask the local population about the difficulties of this forest road and trusted the map... Later, while corresponding on the Internet with the participants of that expedition, I realized that Pavel Sergeevich and I made a wise decision not to follow our comrades.
Local summer residents told us not only about the road, but also about the history of the village. A family from Vyshny Volochok has been coming to their dacha in Podolkhovets for many years. They live in an old priest's house, with carved window frames and a light fixture. Perhaps this is the same house mentioned in 1901 in the “Tver Diocesan Statistical Collection” by I. Dobrovolsky.
Most likely, the house also belonged to priest Nikolai Bobrov, who served in the parish in 1915. From the “Reference Book for the Tver Diocese” for 1915, we learn the following about the parish: parishioners 218 men, 241 women, schismatics of both sexes 8 people each, church capital 400 rub. Priest Nikolai Bobrov, 49 years old, from the 3rd class of theological seminary, has been in ministry for only 28 years, he has served in this parish for 7 years. Psalmist Vladimir Malygin, 27 years old, from a two-year ministerial school, in service for 2 years.
The revolutionary storm did not escape the arrival of the village of Podolkhovets. But the lack of archival materials does not give us the opportunity to talk about any events in the history of the parish. According to E.I. Stupkin, the last priest of the parish was very old. He died after catching a cold while serving in a cold, dilapidated church. Was it not the same Father Nikolai Bobrov who continued to serve in the parish?
According to the stories of local summer residents of Vyshnevolochka, the church burned down during the war. A collective farm potato storage facility was set up there, and one of the locals went there to get potatoes with torches. The ember rolled into the underground, and the temple flared up like a match and burned down. The same summer residents showed us several burials in lilac bushes. Stone tombstones were preserved on them, but it was impossible to read anything on them due to the thick grass and moss. The foundation of the temple has survived, so if possible, its contours and dimensions can be established.
Behind the priest's house in the small forest there is a crystal clear spring from which a small stream flows. The modern owners of the priest's house took me to the spring. After a few sips of ice-cold water, the difficulties of the journey here to Podolkhovets were forgotten, and the hot summer afternoon seemed not so hot.
On the way back, to the right of the road we discovered an ancient cemetery overgrown with forest, surrounded by a rampart of wild stone. According to archival data, this cemetery was set aside for a church in 1848. It was not possible for us to examine the burials - dense thickets got in the way.
Podolkhovitsy leaves an amazing impression. It seemed that the temple had been destroyed, only two houses remained from the old village - the priest’s house and the stone house of some wealthy peasant, but for some reason there is a warmth in my soul from this place forgotten by people, the invisible presence of grace is felt here and this makes me want to stay longer in this place ancient sacred land.
Pogost Zaborovye.
I first read about the Zaborovye churchyard in the materials I am collecting for a book about the new martyrs and confessors of Vyshnevolotsk district. Here in the 1880s. In the stone church of Peter and Paul, the father of the famous Vyshnevolotsk martyr Vladimir Moshchansky, Archpriest Dmitry Konstantinovich Moshchansky, served. The future martyr Vladimir himself was born in the village of Zaborovye on June 15, 1866. He accepted his martyrdom in the Vyshnevolotsk prison on September 7, 1938 - the elderly priest could not stand the conditions of imprisonment and died.
The grandfather of theologian Mikhail Alexandrovich Novoselov, Archpriest Grigory Novoselov, who was a dean for a long time and was awarded three orders, also served here in Zaborovye. It was he who wrote the historical words addressed to little Michael: “Your little brother has turned away from the path of serving Orthodoxy, but we will guide you on the true path!” And quite recently we managed to discover information about the holy martyr Viktor Voronov, the last priest of the church in the village. Zaborovye.
Viktor Ivanovich Voronov was born in Vyshny Volochyok on March 10, 1889. In 1923, he was ordained a priest at one of the city churches. Shortly after his ordination, he was arrested and sentenced to five years in prison for tax evasion. But Father Victor filed an appeal, where he indicated that he was extremely poor. Having found out that he did not actually possess any property, the sentence was overturned.
In the temple of Zaborovye, at that time already the Yesinovichi district, Father Victor began serving in 1930. He moved here with his wife Alexandra Fedorovna and two sons. In 1936, authorities arrested the priest again and accused him of keeping records of the births and deaths of parishioners. This time Father Victor was sentenced to a fine.
The last arrest of the priest took place on November 15, 1937. He was imprisoned in Vyshny Volochok prison. The prosecution alleged that the priest tried to organize an anti-Soviet demonstration in Zaborovye, and also spread rumors that there would soon be a war and the Soviet regime would perish. The priest denied all accusations.
On November 27, the NKVD Troika sentenced priest Viktor Voronov to death. The sentence was carried out on November 29, 1937. A wave swept through the area in 1937-39. The closure of churches swept away the Zaborovsky parish from the face of the earth.
I managed to get to this village, significant for the history of the church, only in the fall of 2011. This fall, fate brought me together with Moscow photographer Tatyana Korchagina, who has been coming to photograph the former Vyshnevolotsk district for several years now. During our short acquaintance we managed to visit quite a large number of churches in the former county. Of course, each of us pursued our own interest - she was in views and photographs, I was in materials for a future book. On all our trips, we were accompanied by my fiancee, and now my wife, Lida Khazova. One of the trips was precisely planned to the temples of the village. Fedovo and the village of Zaborovye, then we planned to go to Shitovichi and return to Vyshny Volochyok. Some wishes were destined to come true, some were not.
We saw Zaborovye when we drove onto the hill behind the village of Bukholovo. Bukholovo itself, once a small village with a chapel, during Soviet times turned into a large collective farm center with stone houses. In the center of the old village there is an obelisk to the soldiers who fell during the Great Patriotic War. What is most interesting is that the road in the center of the village diverges, borders the obelisk and then converges again. I observed the same arrangement of the central square of the village in the village. Biryuchevo, Spirovsky district, where the Alexander Nevsky Chapel is located in the ring of the road. During Soviet times, the chapel in Biryuchevo was dismantled, and in its place appeared the burial place of the pilot T.M. Gorbunov, who died not far from the village.
The rural chapel itself is located on the outskirts of the village under tall ancient fir trees. Unfortunately, from the monument of wooden architecture only the lower crowns with the lapels of the walkway remain. Still quite alive in the mid-2000s, the chapel was found by Georgy Konstantinovich Smirnov, an art historian, who also described it in the “Code of Monuments of the Tver Region”. In the book it is named as the chapel of St. Nicholas the Wonderworker and the Holy Trinity. But now the chapel is almost destroyed, and if measures are not taken to preserve it, it will be completely lost. It is worth noting a unique house from the 18th century in Bukholov. with shutters and a high basement-cellar. Such houses can be found in the vicinity of the ancient Zaborovsky churchyard.
The village of Zaborovye is located in a high open area among young forest growth and fields not yet overgrown with bushes. Even at the entrance to the village there is a magnificent view of it. The village itself is located on a high steep slope, on one of the slopes of which a ski base was built in Soviet times.
The village has not survived. In some apparently former church premises, workers were making repairs; the cut down bushes on the slope indicated that they were going to breathe new life into the ski lodge. But we were interested in the temple - one of the few stone churches in Vyshnevolotsk district, built in the 18th century.
Its architecture is atypical for our area. Decorated with five small domes, the temple has two apses and a refectory and a squat two-tier bell tower adjacent to the west. After restoration in the 1980s. the temple lost its crosses - they were replaced with pins and underwent internal alterations. So in the refectory of the temple a blank dividing wall was built, on which the roof rafters rest, the central western entrance was blocked, only the side ones were left. Such a reconstruction of the church is understandable: the restorers did not have enough funds, or perhaps the skills, to restore the lost vault of the refectory, so they did so. In general, the restoration was more intended to turn the temple into a decoration for tourists at a ski resort, rather than to revive the building itself. There was no restoration inside and, apparently, not even planned. The church was tightly closed for a long time, and through the dusty glass windows it was not possible to see anything inside.
But then the base was abolished, there was no one to look after the temple, and then the doors were broken, the windows were broken, and the temple itself was painted with numerous autographs of “lovers” of antiquity. The inside of the temple is empty, only paintings with scenes from the Gospel have been preserved from the original decoration of the church. The painting belt is located between the windows of the first and second tiers and approximately in the middle of the stone column built in the center of the hall to support the church vault. The location of the column itself is atypical. Usually the vault was supported by four pillars, leaving the central part of the temple free, but here the opposite is true. The column not only supports the vault, but also the central dome, the drum of which is made of brick.
The temple has two apses - both of them were restored during the restoration. From archival documents it follows that the chapels were dedicated: the main one in honor of the Holy Apostles Peter and Paul and the side one in honor of St. Nicholas and the Nativity of the Blessed Virgin Mary.
The history of the temple site in Zaborovye dates back to ancient times. In the Novgorod Chronicles, under the year 6953 from the Creation of the World, it was possible to find a mention of how Tver Prince Boris “ in Bezhitsky Verkh and along Zaborovie there are 80 district volosts in two years».
We find the next mention of the Zaborovye churchyard in the Novgorod scribe books in Derevskaya Pyatina under 1495. Most of the lands in Zaborovsky and Yasensky churchyards before the “letter” of 1495 belonged to large monasteries. In the Zaborovsky churchyard we find references to “ in Zaborovye, the Grand Duke's volosts of quitrent, which was the Arkazh monastery for the feeder”, which included the villages of Kokotkino, Pepelkovo, Oleltsovo, Gorlovo, Mankovo, Moklokovo, Ofremovskaa (as in the source - D.I.), Golyshino, Kozhakino, Mikheevo, Pesyakovo, Pashino, Bukharovo - possibly modern Bukhalovo, Novinka, Malyshevo , Bebino, Matanovo, Klimovo, Rylovo, Chertsovo.
We find a similar mention of the lands of the “Spaskoye Futyn Monastery”, “The Most Pure Shchilov Monastery”, and also the “monastery fence of Oldrei of the Saint of Sitna Bogdanov Esiplya, which the Great Prince gave them against their obez”, is also mentioned. At the time of the census, all these lands already belonged to other owners.
Temple in the village Zaborovye is not mentioned; more precisely, a huge piece is missing from the scribe book, where perhaps there was a description of one of the first Zaborovye churches. We find the first description of the Zaborovskaya Church in the Scribe Book of 1582-83. letters from Kuzma Kartsov. In the lands of the “Tsar and the Grand Duke in the Zaborovsky churchyard” there is a mention of the village of Gorka, “ and in it is the Church of the Nativity of the Most Pure, and the children of the boyars erected the church on the Tretyakov land of Palitsyn; and the courtyards of the priests' courtyard, the sextons' courtyard, the sextons' courtyard, the proskurnitsin's courtyard, the two bobylsky courtyards are empty" Over time, this church place received the name of the Zaborovye churchyard, while the village of Gorka itself, retaining its former name, still exists near Zaborovye.
The stone Church of Peter and Paul was built on the churchyard on the site of the former wooden church. The oldest case of the Zaborovsky parish, dating back to 1768, is dealing with a fire that happened in the parish. During it, the former wooden church burned down.
Construction of the stone church began in 1780. One of the designs for the new church has been preserved in the Tver State Archive. In style it is completely different from the modern church in Zaborovye. In the picture we see a five-domed building with a three-tier bell tower, decorated with baroque ornaments, columns and window frames. The domes of the church are also of a different shape. With its external decoration, the temple resembles the Church of the Transfiguration in Esinovichi. It is quite possible that it was like that, but subsequent reconstructions of the 19th-20th centuries deprived it of its former splendor.
In 1786, the parish clergyman submitted a petition “For the issuance of new antimensions.” Twice, in 1788 and 1791, the clergyman submitted petitions for the consecration of the church. The documents of the Tver State Archives preserve a description of the Peter and Paul Church in Zaborovye. " The church stands on stones, - contemporaries wrote about the temple, - The ground floor is made of uncut stone. 15 fathoms long, 7 fathoms wide, 6 inches high. The walls of the church, outside and inside, are plastered and painted ocher red... The church is white with an image at the top near the pillar, on the western side of the Image of the Savior Not Made by Hands, and the meal is blue with the image of the all-seeing eye in the clouds.
In this church there are two altars in a row, the main one in the name of the Holy Apostles Peter and Paul, the second in the name of St. Nicholas the Wonderworker. Inside the church there is a square pillar in the middle. There are two piers in the main altar, quadrangles and a wall separating the altars from each other, in which a passage is arranged from one altar to another. There are 21 windows in the entire church: 6 at the top and 15 at the bottom; the windows have 21 frames with glass, pine, at the bottom they are reinforced with iron fasteners, of which there are 15, but at the top there are none. The church has 5 domes covered with simple iron. On the domes there are wooden osmic-pointed crosses, covered with tin. The roof on the church and altars is iron, on wooden rafters, painted with green paint, on the refectory it is wooden, unpainted. The entrance doors to the church on the western, northern, and southern sides are wooden, painted with dark green paint, upholstered in zinc iron with locks, on the western ones with internal and external locks, and on the northern and southern ones with padlocks on the inside and outside. The porch is made of stone, under the bell tower on the western side with three doors, above which there are semi-circular windows with glass. There are two wooden porches with wooden steps, above them there is an unpainted wooden roof. At the northern doors there is a porch made of wild stone and at the southern ones the same without roofs».
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A carved canopy was built above the main altar in honor of Peter and Paul: “ Above the throne there is a wall on four wooden columns... Above the throne there is an image of the Lord of Hosts on canvas, on four sides there is an image in round frames of the four Evangelists, above it there is a wooden gilded crown" The antimension on the throne was celebrated by Tver Archbishop Gregory in 1834, apparently after a major renovation of the temple.
The second throne of the Church of St. Nicholas the Wonderworker has not undergone alterations. The antimension of 1786, consecrated by Tver Archbishop Joasaph, has been preserved on it. " Above the throne there is a hanging canopy, with a simple cut, gilded. In it, above the throne, there are images of Christ the Savior on canvas and on four sides in round frames - four Saints Peter, Alexy, Jonah and Philip of Moscow Wonderworkers».
The iconostasis in the temple was carved, partly silvered, partly gilded, 4 tiers high. Above the Royal Doors towered in the center " in a circle surrounded by gilded cuttings there is an image of the Savior talking with a student of icon painting... above him there is a gilded crown. Below is the Holy Spirit in the form of a dove with gilded wooden arms». .jpg)
To the right of the Royal Doors was an image of the Savior on the throne, followed by the temple image of Peter and Paul in a silvered robe. On the left side of the Royal Doors there was an image of the Mother of God with the Child in her arms, behind her the northern doors to the altar with the image of the Prophet Moses, and above them “ carved curtain, top with crown, wooden, gilded».
In the second tier, in addition to the central icon of Christ talking with his disciples, there were four more images in round, gilded frames: the Epiphany, the Entry into the Temple of the Blessed Virgin Mary, the Nativity of the Virgin Mary and the Ascension of the Lord. The second iconostasis was decorated with the Royal Doors with a carved image of the Annunciation of the Blessed Virgin Mary.
On the western side of the central column there was a carved hearse for the Shroud: “ about two steps - painted green and red - on it is the Shroud with the image of Christ the Savior, on the sides on four legs on this hearse there is a canopy on two columns and two semi-columns, around the canopy there is a wooden curtain painted in blue-red, inside there is an image of the Descent The Holy Spirit, on the south side of this canopy is the bound Savior in a circle decorated with a gilded wooden frame..jpg)
On the western side - Christ the Savior carrying the cross, in a circle, on the northern side - Christ the Savior praying in the garden. On this canopy there is a head and a cross».
At the time of the description of the church, there was no painting, the remains of which we can see now. The inside of the church was whitewashed, and on the vault on the western side of the central pillar was the image of the Savior not made by hands. The main altar is painted green, the second altar is blue. The refectory of the temple was painted blue; in the center of its vault was an image of the Holy Spirit.
The bell tower of the church was built in 1784, covered with “painted” planks, and an iron cross. There were 8 bells on the bell tower, the 1st bell weighed 64 pounds 24 pounds. From the description of the church fence it follows that it was on a foundation made of wild stone, with plastered brick pillars covered with painted planks. " Between the pillars are wooden bars painted green with large wooden swing gates on the west side and small ones on the north and south sides. In this fence, on the right western side there is a wooden gatehouse, two fathoms long and two wide, with a canopy of one fathom, covered with planks with one window». 
Near the temple there is an ancient necropolis, on which there are about a dozen stone tombstones. Half-erased inscriptions can still be read through the moss. “Here is buried the body of Priest John Vlarionovich Istomin...” says one of them on the tombstone near the altar of the temple. The “Russian Provincial Necropolis” mentions the burials of Vasily Stepanovich Zavalievsky, colonel (born August 4, 1796 - died October 14, 1848) and his wife Natalia Grigorievna Zavalievskaya (born 1801 - died August 3, 1865). ). The remaining tombstones, carved from wild stone, can be dated back to the 18th-19th centuries. There is also a second necropolis at the temple across the road. He showed up later than the first one, when it was crowded. Old burials also survived on it.
The history of the Zaborovskaya church is easy to trace through the headings of the Tver State Archives. Year 1818 - the first damage to the church was repaired, subsequent church repairs are listed in the affairs of the Zaborovsky parish under the dates: 1830, 1837, 1880 and 1901.
Most of the affairs of the parish tell of schismatics, of whom there were many. In general, the Yesinovichi region at one time was strong in the traditions of the Old Believers. Even a few miles from the district town, the Old Believers built a monastery and cemetery. Of course, in 1835 the monastery was destroyed, but the Old Believer cemetery in the town of Teterki existed until the 1920-1930s. A similar Old Believer cemetery still exists near the village of Ivankovo, there until the 1930s. there was its own Old Believer church, in order to abolish which the Soviet authorities had to act through the All-Russian Central Executive Committee.
But let us return to the situation of the Old Believers in the Zaborovsky parish. The first case mentioning schismatics in the Zaborovye churchyard dates back to 1835. It tells about the burial of the peasant girl Akulina Paroshova in the schismatic cemetery. For 1836 there is a file “On the actions of schismatics in this parish.” It is no longer possible to find out what exactly the schismatics did - the case has been destroyed.
The priests of the Zaborovsky churchyard were entrusted with the responsibility of preaching among those who had converted to schism. One of these missionaries was the priest of the churchyard, Grigory Alekseev Novoselov, the grandfather of the remarkable theologian and future martyr Mikhail Alexandrovich Novoselov. His name appears in many of the affairs of the parish. He took up the position after the dismissal of priest Miron Evfimov. Service Fr. There was almost nothing remarkable about Miron. Under him, in 1836, only the antimins on one of the thrones was replaced.
But the service of Fr. Gregory began with a scandal surrounding the warrior Afimya Rodionova, whom he refused to accept for confession. 
Both cases are dated 1836. The second of them orders the warrior to accept confession. In the same year, Fr. Gregory receives a representation from the diocesan authorities for the conversion of schismatics. From that moment on, for the entire duration of his ministry, the struggle for the conversion of his parishioners from schism to Orthodoxy became the main work of priest Grigory Novoselov.
1837 - again Grigory Novoselov converts his parishioners from the schism. In 1838, another peasant converted to Orthodoxy. For 1842 and 1843, four files on the same topic were kept in the parish archives. The second parish priest, Istomin, also became Novosyolov’s voluntary assistant in preaching among schismatics. In 1842, he annexed four people “out of schism”; in 1844, in connection with this, the name of priest Istomin was again mentioned in documents. That same year, Novoselov also distinguished himself. He again joined “some persons from the schism to Orthodoxy.” The consequence of this annexation was a request from the priests “to exclude some peasants from the schism.” The fact is that the schismatics paid an additional tax to the state. Since the time of Peter I, the attitude towards schismatics has been, to put it mildly, cold. They were considered on a par with traitors to the throne and were oppressed in every possible way, including financially.
Thanks to the headings of parish affairs, it is possible to establish the names of the peasants annexed by Novoselov and Istomin. 1846 - Mikhail Pruzhinin, 1847 - Ivan Nikiforov. But the activities of priests were not always successful. The schismatics were also not foolish, and therefore the resistance was serious. Novoselov’s last successful report on joining from the schism is dated 1848. For which he was awarded in 1849. In 1850, the priest’s report “about some schismatics seducing the Orthodox into schism” followed, and this was followed by a report “about the peasants” in Tver turning into schism." In the same year, Novoselov reported “on the prayers of schismatics.” Among them was a prayer house in Ivankovo, which existed until the 1930s.
Among the names of the most active opponents of the actions of priest Novoselov, one can note Daria Savelyeva, who “harmfully influenced” her family. In general, women among the schismatics were the most fanatically devoted to their beliefs. In 1850, the clergy had to admit defeat - a report “about peasants who had fallen into schism” went to Tver. “The priests of the parish reported about peasants who had deviated from the schism” in 1857. For seven years there was not a single report about joining from the schism. But in 1865, the case of the burial of the peasant woman Natalya Nesterova in the schismatic cemetery began. Apparently, the accused themselves did not like this - in 1866 there was a case “about the claim of a clergy against schismatics,” which was initiated by the Old Believers themselves.
The same 1866 - peasant Ilya Lavrentyev was buried in a schismatic cemetery. He himself was Orthodox, but most likely his relatives buried him there. And again the trial. Two years later, there was another showdown in the Consistory - this time the peasant Osip Fedorov was buried at the schismatic cemetery in Ivankovo, followed by the peasant woman Matryona Ivanova in the same year.
And then something happens that could never happen - in 1868, “the peasant Philip Ivanov’s daughter was baptized by schismatics,” while according to the laws of that time, even schismatics baptized children in Orthodox churches. 1873 - the Old Believer elders completely lost their belts and the parish clergy had to submit a report “about the unauthorized actions of the Old Believer elders.”
It cannot be said that priest Novoselov was engaged only in the fight against schism. Under him, teaching children to read and write began for the first time in the parish. In 1838, Deacon Egor Egorov was ordered to “teach peasant children to read.” In the same year, the priest Novoselov came under investigation “about the wedding of the peasant Yegor Ivanov in a relationship.” The offense was serious; because of it, the priest could have been banned. But the matter worked out, and Grigory Novoselov continued his ministry.
1845 - a new headman, Vasily Ivanov, was elected in the parish. The responsibilities of the elders included keeping the parish cash register, monitoring parish documents, “brotherly” revenue books, as well as collecting plates during church services. 
The headman, along with the clergy, decided on economic issues. And there were many of them in the parish. Also in 1845, one of the wooden chapels of the parish burned down. The file has not been preserved, but from the “ancient” parish chapels, according to documents, there were chapels in the village of Shchemelev - St. Nicholas, in the village of Mikhailov - the Archangel Michael, in the village of Bukholovo - the Holy Trinity, in the village of Fedorov Dvor - John the Baptist, in the village of Zhaltsy - Great Martyr George. At the end of the century, several more chapels will be added to them.
Among the administrative and economic affairs of that period one can note: 1847, the covering of the temple with new iron and the case for the same year “about permission to store church keys in a safe place.” In 1848, another parish chapel was destroyed by fire. In 1849, the bell was broken, and in the same year new ovens were built in the church.
Parish documents mention the father rector. Grigory Novoselov in 1848 became a teacher of the Law of God. In 1851, he was involved in a complaint about not allowing the peasant Sergei Grigoriev to confess. Non-admission to confession, and, consequently, not recording the peasant’s name in the “Confessional Books” also entailed administrative sanctions for the latter.
1852 - Priest Novoselov petitions for benefits. In the same year, he submits a petition to change the old srachita on the throne (the lower vestment of the throne - D.I.). 1854 - Novoselov is forced to pay hut duties in the amount of 1 ruble. 20 kopecks, and in 1855 he resigned from the post of teacher of law. But he gets the position of dean. In 1857, Grigory Novoselov was required to deliver the statement “On the newly elected church elders” to the Tver Provincial Administration. 1863 - Grigory Novoselov is “oppressed” by the local postmaster, so much so that the first has to complain to Tver.
1866 - priest Grigory Novoselov leaves the parish on business, for this he is issued a passport. 1873 - Father Gregory could lose his third priest - the third priestly vacancy was about to close. At that time, Dmitry Konstantinovich Moshchansky was already serving as the second priest. 1878 - Priest Novoselov signs a petition to reward the church warden, peasant Login Ivanov. In 1881, Novoselov's tenure as dean ended.
1882 - Easter celebrations are overshadowed by the complaint of peasants about drunken walking “in parishioners’ houses.” The proceedings grew into a new case, “On the shortcomings of the church.” In the same year, Novoselov wrote a denunciation against the new dean Berestov. The trial lasted two years. And it ended with a new case “about not ascribing a criminal record to dean Berestov in the clergy register.”
1884 Archpriest Grigory Novoselov “resigns” from providing sermons to the censor. In the same year he was awarded the Order of St. Vladimir, IV class. 1886 - Novoselov again writes a petition to reward the church warden. That same year, the diocesan authorities raised the question “about the service of Archpriest Novoselov.” The priest was already quite old and was no longer fit to serve in the parish. Two years later this issue was resolved. In 1888, “Archpriest Novoselov was dismissed from his post.”
Second half of the 1850s. was dedicated to solving general parish problems. 1855 - the peasants of the village of Tritnikovo were transferred from Zaborovsky parish to the neighboring parish of the village. Shitovichi. 1859 - the peasants of one of the parish villages unauthorizedly repaired their chapel, which was not allowed to be done without the permission of the church authorities. 1864 - another “chapel” case - a wooden chapel was built. Which? - remains a mystery.
In 1888, a wooden chapel was built in the village of Petrilovo in honor of the Nativity of the Virgin Mary. In 1888 and 1889 again the consistory receives petitions “for permission to build a chapel.” A year later, two of them were built in the village of Mankovo - Elijah the Prophet (1890), in the village of Garusovo - the Apostles Peter and Paul (1890). The chapel in the now uninhabited village of Mankovo has been preserved. Unique interior details also survived. It’s just a pity that you won’t have to admire it for long. Another forest fire could destroy both the village and the chapel standing in its very center.
At the same time, the father of the future martyr Vladimir Moshchansky, Dmitry Moshchansky, became the rector of the parish, after Archpriest Grigory Novoselov left the staff. And the first petition, drawn up under the new rector, was a petition for the allocation of land for a new cemetery, dated 1889. 
The story of the land allocation will last until 1892. Another petition “for the expansion of the cemetery” is dated this year. 1890 - a large donation from the merchant Pomorin was given to the church, 1891 - a petition was submitted to reward the church warden, peasant Yegor Ivanov, two years later the clergy of the parish once again duplicated this petition.
1894 - the question of filling the vacancy for the third clergyman is raised at the church. But the position of the third priest was left in the parish. 1895 - the clergyman asks for permission for a religious procession to the village. He did not have the right to make a religious procession from the temple to the village without permission; this required special permission. 1896 - a collection book is issued for the purchase of a new bell, which appeared in the parish the following year, 1897.
1898 - the clergyman asks for a reward for the headman of the church, the peasant of the village of Bobrovets, Stefan Kopeikin. The petition “for permission to fix the roof on the chapel and sheathe it with planks in the village of Zhaltsy” was dated the same year.
The new 20th century has arrived. In 1901, the Zaborovsky parish had 5 wooden shops, which gave an annual income of 20 rubles. The number of parishioners was: 594 households, 2276 men, 2530 women. Parish villages in 1915: Bobrovets, Galkino, Zelentsovo, Mikhailovo, Vetcha, Podberezye, Elohovo, Fedorov Dvor, Zhaltsy, Kuznechikha, Shirokovo, Ivankovo, Gorka, Drozdovo, Shemelevo, Plotichno, Garusovo, Kamenka, Petrilovo, Pavlovka, Smotrovo, Mezhuikha, Krivtsovo, Kolmakovo, Bukholovo, Pipikovo, Pashino, Eskino, Mankovo, Shubino, Lakhnovo, Podsadikha.
The villages were divided among the three priests of the parish. The rector of the parish was the priest John Andreevich Dmitrovsky, 69 years old, graduated from theological seminary, in ministry since 1862, priest since 1878, was a teacher of the law at the zemstvo school, awarded a skufia in 1898. The second priest of the parish was Mikhail Nikolaevich Dmitrovsky, 28 years old, after theological seminary, in ministry since 1895, priest since 1897, was the head and teacher of the law of the parish school and the teacher of the law of the zemstvo school. The third priest of the parish was Ioann Mikhailovich Nekrasov, 27 years old, graduated from theological seminary, in ministry since 1894, priest since 1899.
The deacon of the parish was Alexy Ioannovich Kolokolov, 27 years old, from the 1st class of the theological seminary, in office since 1893, deacon since 1897. The psalm-readers were Arseny Aleksandrovich Obraztsov, 60 years old, from the lower department of the theological seminary, in office since 1862; Mikhail Ivanovich Lebedev, 55 years old, from the secondary department of theological school, in office since 1880, and Nikolai Iosifovich Vinogradov, 26 years old, from theological school, in office since 1899.
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At the beginning of the century, there were eleven chapels in the parish of the church: we have already mentioned some of them, the rest stood in the village of Shchemelev - St. Nicholas, in the village of Mikhailov - the Archangel Michael, in the village of Bukholovo - the Holy Trinity, in the village of Fedorov Dvor - John Forerunners, in the village of Zhaltsy - the Great Martyr George, in the village of Noviny - the Kazan Icon of the Mother of God (1880), in the village of Elokhovo - the Intercession of the Virgin Mary (1895). All the chapels of the parish were wooden.
In 1900, the clergyman asked for permission to perform religious processions on the day of the Holy Trinity - the patronal holiday of the village of Bukholovo. Documents on the case have not been preserved, but perhaps there was a religious procession to the chapel. 1900 - another petition for the construction of a chapel in the village of Pipikovo. His fate is also unknown. 1902 - petition for the repair of the chapel in the village of Mikhailovo. It is possible that the repairs were allowed.
By 1915, the parish staff was reduced due to the separation from its composition of the independent parish of the village of Luchnikovo - modern Luzhnikov. Priest Mikhail Dmitrovsky, 43 years old, and priest Ioann Nekrasov, 42 years old, remained to serve in the church. The deacon was Vasily Tikhomadritsky, 52 years old, from the 2nd class of the theological seminary. There are also two psalmists left: Dmitry Piskarev, 29 years old, graduated from a religious school, served for 9 years, and Vasily Smirnov, 18 years old, graduated from a second-class parish school, served for 1 year...
While Tatyana, Lida, and I were moving towards Zaborovye, we were able to get a good look at the church. Situated at a commanding height, from afar it seemed untouched by time. But this is only external; as soon as we went inside, we realized that it was all a cruel deception.
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But people did not forget the temple: several icons in a recess in the wall and candle stubs indicated that not only the curious came here. And how I wished then that this would be confirmed. And so it happened. The new owner of the same ski lodge that was located a few tens of meters from the temple, Oleg Anatolyevich Menshikov, decided to restore the temple.
I learned that the believers were preparing to register a new parish from Fr. Vasily Kirichuk - rector of the Epiphany Cathedral in Vyshny Volochyok. It turned out that there are people from St. Petersburg who are interested in the history of the village. After calling Oleg Anatolyevich, I found out the number of the St. Petersburg historian Anna Sergeevna Levchuk. She soon sent me by mail a photo of Father Viktor Voronov and a drawing of the project for the Zaborovskaya Church. A new trip to Zaborovye and a search for materials about the life of Hieromartyr Victor (Voronov) are also planned. And just recently in Bologoye, in the attic of one of the houses, a photo album of the Moshchansky family with photographs of Zaborovye and the surrounding area, as well as the descendants of the priest Dmitry Konstantinovich Moshchansky, was discovered. So the history of Zaborovsky parish continues...
Village Luzhnikovo.
Luzhnikov parish of the Transfiguration of the Lord was formed at the very beginning of the 20th century and became one of the youngest in the territory of Vyshnevolotsk district, along with the parishes of the village. Alekhnovo - modern Olekhnovo, Spirovsky district and churchyard Nikolo-Gnezdovo - modern village. Gnezdovo, Likhoslavl district. The parish of the village of Luzhnikovo included villages that previously belonged to three adjacent parishes of the villages of Spas-Yasenovichi, Zaborovya and Yakonovo: Sushino, Sitnikovo, Podol, Vlasovka, Khorevo, Rykovo, Gulkovo, Emelyanova Gorka, Bagaykino, Noviny.
At the beginning of the 20th century, Luzhnikovo (according to the “Collection...” of 1901 - Lushnikovo) was part of the Zaborovye parish and had 65 households, 215 men and 216 women. In the village, a chapel was built in honor of the Intercession of the Most Holy Theotokos, wooden and, according to the documents, “built a long time ago.”
The wooden Transfiguration Church in Luzhnikovo was transported from the village of Gorodolyublya in January 1903. The temple was consecrated in 1906. In the village of Gorodolyublya itself at the end of the 19th century. A new stone Church of the Resurrection of Christ was built. The wooden Church of the Transfiguration of the Lord, built in 1787, had fallen into disrepair by the beginning of the 20th century. In 1901, it was still mentioned as part of the parish of the village. They were city lovers, but two years later they bought it, restored it and transported it to the village of Luzhnikovo “with all the icons.”
In the “Tver Diocesan Gazette” for 1898, it is said about this church, which still stood in Gorodolyublya: “ The churchyard is located on a remote peninsula jutting out at an obtuse angle into the lake on its southern side.
Only when approaching the village itself, you can notice that next to the new stone church there is an old, dilapidated church of a village-yellow color. In itself, this old church, dating back a hundred years, is nothing special; but it contains several monuments that are interesting from an archaeological point of view and are twice or three times older than their treasury" The author spoke about two miraculous icons of the Mother of God “The Sign” and St. Varlaam of Khutyn. When dismantling the temple in 1903, workers found an ancient inventory of the church, dated 1799. According to this inventory, icons of the 17th-18th centuries were kept in the temple, as well as liturgical literature of the same time.
The case, begun at the request of the peasants of the village of Luzhnikovo “On permission to build a wooden church,” is dated 1902. Unfortunately, the documents have not been preserved. But we can safely say, based on archival data, that the parish of the village of Luzhnikovo was organized in the period from 1902 to 1903. In 1911, according to the design of the architect V.I. Nazarin, in the middle of the village, a wooden chapel was built in the Russian style.
By 1915, the village parish included the above villages of three neighboring parishes. In total, the parishioners in the village numbered 824 men and 836 women, there were 34 dessiatines of parish land, and the income was 385 rubles per year.
According to the memoirs of N.I. Nechaeva and A.D. Kolobkova, Mikhail Arkhangelsky became the first priest of the parish. Together with his wife Lydia, he lived in the village of Sitnikovo. In 1909 he died, and his children began to bear the name of their mother Welling. Since 1909, the parish was served by priest Yegor Arkhangelsky, possibly the brother of Fr. Mikhail. These memories are confirmed by archival documents. In 1915, the priest of the parish was Georgy Arkhangelsky, 30 years old, graduated from the seminary, served for 5 years, and all five years in this parish. “Popadya’s name was Maria Ivanovna,” the Luzhnikov old-timers continue their recollections, “they had two sons Zhenya and Volodya and a daughter who died while still a little girl. They lived in the village of Sitnikovo.”
Psalmist Joachim Moskin, 31 years old, served with him in the parish. In the parish of He served in Luchnikovo for one year, in total he was a psalm-reader for 4 years, taken to the position from the 2nd grade of the theological school.
We are a watchman at the temple. Luzhnikovo was listed as Alexander Alexandrov. The old-timers even remembered the name of the nanny who worked in the priest's house - Natalya Nechaeva. 
The church in Luzhnikov was closed in the 1930s. and converted into a school. The last couple to get married in the church were the Alexandrovs Dmitry Alexandrovich and Ekaterina Vasilievna. Fr.'s family Georgia left “having escaped dispossession with the help of local residents.”
The revival of the parish began in 1999. I first visited Luzhnikovo in the winter of 2010. It was a frosty afternoon, the stove was burning in the church and the door was open. I went inside. Simple decoration, a homemade iconostasis with large reproductions of icons in the canonical style, sunbeams on the floor and on the foil vestments of village icons - this is how I remember the interior view of the Church of the Transfiguration in Luzhnikov. We visited Luzhnikovo for the second time together with Tatyana Korchagina and Lida in the fall of 2011. We tried to find a local priest to talk with him about the everyday life of the rural parish. But, alas, this was not destined for us. The priest’s house was locked, and he, as it turned out, had gone somewhere to fulfill his needs. And then we went further along the road to the village of Esinovichi.
Pogost Spas-Esinovichi and its surroundings. Ancient church in Khotimiritsy.
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One of the photographs of the village, stored in the Esinovichi village library, shows a view of Esinovichi from the side of the village of Gorki. It is amazing how the appearance of the village has changed since the time this photograph was taken. Instead of the temple that then towered over the village, there are now sad, albeit still majestic, ruins, and one of the collective farm buildings dominates the village.
We were driving towards Esinovichi from Luzhnikov. The hilly, picturesque area set us up for only good things. Ahead was the Pervitino-Feshino road, on which, according to the information we found, a stone pavement was preserved. We planned to drive along this road and, after visiting the village of Esinovichi, also visit the Kuzlovo estate. But as soon as we passed Pervitino, we realized that our rosy plans would not come true.
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The pitiful remains of the stone pavement were drowned in the swamp slurry - this is what one of the few surviving pavements of the Vyshnevolotsky district turned into. Timber trucks worked here, which Lida very aptly dubbed “timber thieves,” which was understandable. Along the edges of the destroyed road, traces of human activity are visible everywhere - cut down tree trunks, garbage. Then the road turned into pure mud. Luckily for us, all this liquid mass froze. Along the petrified track of logging equipment, we somehow made our way to a flat surface.
The pavement that actually existed here, and the swampy section of the road was paved with it, has now been barbarically destroyed. But this is the only and shortest road from Luzhnikovo to Esinovichi! There is, of course, a long road through Vyshny Volochyok, along which one could drive to Esinovichi, but it is longer than the first by almost a hundred kilometers. In total, along the first road from Luzhnikov there were about twenty kilometers, but now anyone who wants to drive to Esinovichi will have to make a considerable circle, and this taking into account the fact that the Luzhnikov road before exiting to Firovskaya is completely destroyed by the same forest thieves.
We saw traces of the activities of the “forest thieves” throughout our entire journey. So the direct road to Shitovichi was destroyed - it was turned into a complete swamp. This is how the road at the entrances to Luzhnikovo is broken - here the asphalt turns into liquid mud after rain. And no matter who is behind this - legal or illegal loggers, you understand that they are driven only by the thirst for profit. Having shamelessly cut down the forest, they no longer renew it; it is good if the branches and tops are removed, or even simply abandoned, as was done along the edges of the Staro-Shitovichi road. Barbarians!
We were unable to pass the broken area without losses. We managed to puncture the tire. It took daylight hours to change it. And already at sunset we drove into Esinovichi.
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The village seemed to have died out - not a single soul. And the silence was soft, as if she were gently covering her ears with her palms. So mysterious. And for some reason it was sad, but not at all lonely; it seemed as if some invisible mystery was happening in the setting rays of the sun. The curtain of the past seemed to be lifting and an invisible bridge arose between it and the present, which we call memory.
I dreamed of showing Tatyana and Lida Esinovich. Of course, the village lies in ruins, like the temple, but still retains traces of its former splendor.
We find the first mention of the Esinovichs in the book of Derevskaya Pyatina in 1495 “ In the Yasenovisky churchyard there are monastery volosts and villages. In the Yasenovichsky churchyard of the Spaskaya volost of the Futyn monastery. At the churchyard is the Church of the Savior the Great. There are two doors in the churchyard. pop Leontey, dv. church clerk Gridka, yard sexton Mikulka, plowing the church land, not allowed to cultivate».
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I wrote about the history of the parish of the village of Spas-Esinovichi in my article “Pogost Spas-Esinovichi”. But continuing to work in the archives, we managed to find an interesting legend about the church in the village of Khotimiritsy. The village itself was founded around 1495, as indicated by the words “and they settled new” - i.e. have just settled, in the text of the Scribe Book of Derevskaya Pyatina: “ Khotemiritsy village: Gridka Mikitkin’s yard, Fedotko Demekhov’s yard, they sow 5 boxes of rye, and they mow 30 kopecks of hay, two crops; no income, but settled down again».
In 1903, the clergy of the Esinovich churchyard, describing the antiquities of the Church of the Transfiguration, wrote down the following legend about the icon of the “Savior sitting on the throne”: “ The legend about this icon of the Savior recorded in the annals of the church is as follows: 6 versts from the church of the village of Yasenovich is the village of Khotimiritsy. In ancient times there was a church in this village. This church burned down completely 140 years ago, and only after that one image of the Savior was found completely intact and unharmed in the ashes of the burnt church, which was transferred to the church in the village of Yasenovich. This image has long been deeply revered among parishioners».
The image itself was placed on a high place in the central altar of the Church of the Transfiguration. The icon depicted the Savior sitting on a throne surrounded by Cherubim and four evangelists.
Another ancient icon, kept in the Transfiguration Church in the village. Esinovichi - the icon of the Great Martyr Demetrius of Thessalonica, reminded of the wooden church that existed here, dedicated to this saint. In the Scribe Books of 7004, this temple was described together with the first Transfiguration Church: “ In total, the Savior - Khutyn monastery, that in the New Town there was the patrimony of the Savior - Yasenovskaya, and in it the Yasenovitsky churchyard, and on that graveyard the Church of the Transfiguration of the Lord, and the chapel of St. Varlaam of Khutyn, and the chapel of St. Nicholas the Wonderworker; yes Church of the Passion-Bearer Demetrius of Thessalonica ancient up" The Church of Dmitry of Thessalonica burned down in 1754, but was rebuilt. A new fire in 1772 destroyed both wooden churches.
As we know, the Church of the Transfiguration of the Lord was built in the period from 1780 to 1785: “ with the blessing of the Most Reverend Joasaph Archbishop of Tver and Kashinsky, it was built at the same time... by the general support of the parishioners. The antimins in the main chapel was celebrated by Archbishop Gregory of Tver and Kashin in 1836 on November 14th. Under this throne there are holy relics. This throne, upon the restoration of the temple, was consecrated by His Eminence Gregory, Archbishop of Tver and Kashin and Cavalier on June 1, 1843.»
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« The church is stone on a white stone plinth 12 fathoms long and eight fathoms and two and a half arshins wide, - a contemporary described the temple, - The walls of the entire church, both inside and outside, are plastered and painted on the outside with yellow paint; above all, the inside is like this: in the altars of the middle part of the church, in the dome and vaults of this church, they are painted with sacred images of alfresco without gilding. In this church there are three altars in a row, of which the main one is in the name of the Transfiguration of the Lord. The chapel on the right side in the name of St. Varlaam of Khutyn, Novgorod Wonderworker. The chapel on the left side is in the name of St. Nicholas the Wonderworker. Inside the church there are four quadrangular pillars, arranged at equal distances from one another. The floor in the church and in the altars is painted wooden. In the whole church there are generally twenty-six windows, namely: four in the dome, six above and fifteen below, and in the windows there are the same number of pine frames with glass, reinforced, in addition to those in the dome, with iron bars.
The church has five domes, which are covered with simple iron and painted with blue oil paint. On the heads there are wooden crosses, octagonal, two fathoms long, three of them - two eastern and one northwestern are upholstered with white English tin, and two - the middle and southwestern ones - with simple iron and painted with English iron in oil. The roof of the church is iron on wooden rafters, painted with copper-colored oil.
The entrance doors to the church on the western, southern and northern sides are wooden, upholstered with simple iron and painted with copper with the following internal and external locks: the western door with a lock and face, the southern and northern ones have three iron hooks on the inside, both on the lock and on the outside on the lock .
The porch is stone on the western side without windows with sacred pictures inside and painted with different colors. Three wooden porches with three doors without decorations».
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The inside of the temple was decorated with " The wooden iconostasis with carvings, all gilded with polyment, has 8 tiers, was updated and gilded at the expense of the parishioners in 1841 and 1842. The royal doors of the main altar are wooden with carvings, gilded with red gold for polyment. To the right of the Royal Doors is the image of the Transfiguration of the Lord. In the cabinets under the images are images from the life of the Old Testament... Images in the 7th tier. Above the middle royal doors is a carved wooden gilded image of the Lord of Hosts with his Cherubim carved from wood below. Above the northern(southern - D.I.) The royal doors are carved from wood and painted with white paint, depicting the risen Christ with a silver-plated carved foot. Above the northern royal doors is a carved wooden image of Christ crucified on the cross, painted with white paint. On one side of this image is a wood-carved image of the Mother of God, painted with different colors, and on the other side is a wood-carved and painted image of a weeping wife.».
This iconostasis was located in the main cathedral of the Novotorzhsky Boris and Gleb - Ephraim Monastery. Some of his icons stood in the Church of the Entrance to Jerusalem, and the other part was sold by Archimandrite Macarius in 1789 in the village. Esinovichi for 400 rubles. In the Boris and Gleb Monastery only the icons of the lower tier remain, and among them is the oldest image of princes Boris and Gleb. For the Esinovichs, the local tier of the iconostasis was painted anew.
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A stone bell tower with bells, as well as shops and a fence belonging to the church are also mentioned in the inventory: “ The bell tower is stone, built in 1764 in connection with the church, built on two tiers by parishioners, covered with iron, which is painted with copper, the cross on it is wooden, upholstered in tin and gilded with double gold. Six copper bells hang on this bell tower. The first, weighing 182 pounds 19 pounds, was cast in 1837 by master Tver merchant Ivan Kapustin at the expense of parishioners. The second, 66 pounds 23 pounds, was cast in 1824 by master Stefan Kapustin at the expense of parishioners. The third - 24 pounds - was cast in 1794 at the expense of parishioners. 4th and 5th unknown weight. And the 6th - two pounds... A stone fence with a wooden lattice painted green, with four wooden gates, locked with locks. Inside this fence, on the left side, there is a wooden gatehouse, with two windows and a small vestibule, covered with planks. Wooden anbar for storing coals and other church things».
Among the books of the temple, the two Gospels of 1760 and 1722, both printed in Moscow, stood out as particularly ancient.
But now there is no carved iconostasis, no unique Gospels, and the temple itself is destroyed. The Second Yesinovichi Cemetery Church of John the Baptist suffered an even worse fate - the temple was dismantled for the construction of a flax mill.
At the very beginning of the 20th century, priest Vladimir Fedorovich Ryasensky, the future martyr, began his ministry in the village of Esinovichi. He was born in 1891 in the city of Ostashkov into the family of a priest. In 1913, after graduating from the Tver Theological Seminary, he was ordained as a priest at the church in the village of Esinovichi. In 1915, the “Reference Book on the Tver Diocese” gives the following information about him: “ Priest Vladimir Ryasensky, 23 years old, graduated from theological seminary, in service in general and in this parish for 2 years».
On September 2, 1916, Father Vladimir was transferred, at his request, to the church churchyard of the Volga Ostashkovsky district. In the 1920s the priest served in the Znamensky Church in Ostashkov. In 1930, priest Vladimir Ryasensky was arrested among the members of the parish council of the Znamenskaya Church of Ostashkov. In prison they beat him severely, tore out hair on his head, hair by hair, trying to force him to testify against his like-minded people, but he remained adamant.
On December 23, 1930, in the case of the priest, church warden Dmitry Melnikov, parishioner of the church, doctor of the Ostashkovo hospital Nikolai Efimovich Roslyakov, regent of the cathedral Konstantin Alekseevich Eklaund, a guilty verdict was pronounced. All of them were sentenced to various terms of imprisonment in forced labor camps. On January 30, 1931, the priest and regent of the cathedral, as well as two laymen, were sent to the Mariinsk concentration camps. Unable to bear the difficult conditions and backbreaking work, Father Vladimir died on the feast of the Entry of the Blessed Virgin Mary on December 4, 1932...
For a story about the village, its churches and the holy martyr, we went towards the village of Kuzlovo. It was already evening, the last sunset lights were burning out when we drove into the shade of the ancient trees of Kuzlovo Park.
Estate and churches in Kuzlovo.
« Kuzlovo estate. The said estate is located in the Yasenovskaya volost. From the district town (also the nearest railway station) - 38 versts, from the postal and telegraph office Esinovichi - 7 versts, from the ancient Kozhino ½ verst, adjacent to the village of Kuzlovo... The former owner of the zemstvo chief Georgy Nikolaevich Tsvilenev lives in an unknown place... The area is hilly, the soil is podzolic, loamy in places... The buildings are mostly stone, dilapidated, erected about 100 years ago, all require major repairs. The best of them is the former owner's residential building, but its ceilings are rotten...“- this is how the estate was described in the “Materials on the Kuzlovo state farm” for 1919, stored in the Vyshnevolotsk city archive.
One of the most famous estates of the Vyshnevolotsk district - Kuzlovo, for a long time was the center of noble life in the vicinity of the village of Esinovichi. This is where the famous in Europe, and alas completely forgotten in Russia, artist Alexey Georgievich Yavlensky (1865-1941), a student of I.E., comes from. Repina. In the surviving church books of the estate of the Assumption Church. Kuzlovo there are records of the birth and baptism of the artist’s brother Dmitry dated April 1, 1866 and sisters Vera dated April 16, 1867 and Varvara dated November 18, 1868. The recipients at the baptism of children in different years were Andrei Petrovich Medvedev, Varvara Petrovna Medvedeva and Sr. brother Sergei.
The Kuzlov estate complex was formed at the turn of the 18th-19th centuries, despite the fact that the village itself is ancient. The first mention of the village that was here dates back to 1495: “ Village of Kluzovo: courtyard of Ontonko Klishin, his son Zivonko, courtyard of Selivanik Eustratov" Then it was part of the Zaborovsky churchyard.
At the end of the 18th century, under the owner of the estate, Yakov Markovich Khvostov, a wooden manor house was built and a cascade of two ponds was built. Even earlier, three springs that fed these ponds with water were improved. Two wooden frames have survived to this day. Here above the first pond until the middle of the 20th century. a wooden chapel existed. 
In the first half of the 19th century. A stone manor house and a cellar were built, and a park was laid out. The village was owned by Pyotr Medvedev and his wife Evdokia Medvedeva, née Khvostova. In 1852, 71 souls were listed on the estate of Evdokia Yakovlevna Medvedeva-Khvostova. In the 1850s the estate passed to her son Pavel Petrovich Medvedev. During the reform of 1861, Kuzlovo peasants managed to buy back their land plots from the landowners. Since the late 1880s. The estate passed into the hands of the zemstvo chief Nikolai Nikolaevich Tsvilenev, and in 1905 to his son Georgy Nikolaevich, the last owner of the estate.
Near the Assumption Manor Church there was a small noble cemetery where A.G.’s grandmother was buried. Yavlensky on the maternal side, Evdokia Yakovlevna Medvedeva, née Khvostova. Her tombstone, carved from pink granite, has been preserved near the site of the temple. “Russian Provincial Necropolis” gives the names of nobles buried near the temple, whose tombstones have not survived: Melnitsky Orest Evlampievich, collegiate secretary, (born December 6, 1836 + April 17, 1877), Talin Ivan Efimovich, collegiate assessor (bailiff) , who donated 13,000 to the Tver Society of the “Good Kopeck”, (+ February 15, 1900 (according to the Journal of the 91st meeting of the Tver Archival Commission, pp. 23 - 25, 1903). and his wife Talina Elizaveta Sergeevna, née Livotova, (+ May 25, 1886).Here at the temple there were burials of the Khvostov couple Yakov Markovich (+February 28, 1819) and Anastasia Ivanovna (+November 24, 1807) - the builders of the Assumption Church - the ancestors of the artist A.G. Yavlensky.
Yakov Markovich Khvostov - Major of the Life Guards of the Preobrazhensky Regiment, district leader of the nobility, philanthropist and builder of the estate complex of the village. Kuzlovo. In 1762, with the rank of corporal of the Preobrazhensky Regiment, he participated in the palace coup, during which Catherine II came to power. In 1763, he was listed on the list of awardees published in the newspaper St. Petersburg Vedomosti. After the palace coup of 1762, the affairs of Ya.M. Khvostova went uphill. In 1790 he was a titular adviser - captain, in 1800 - a collegiate assessor - major.
In Vyshnevolotsk district, Yakov Markovich built three churches. He built one wooden one in honor of the Resurrection of Christ with a chapel of the Intercession of the Virgin Mary in the neighboring village of Yakonovo in 1782. In his estate, Khvostov built two new stone churches, the Assumption and Mikhailo-Arkhangelsk, to replace the dilapidated wooden churches. Near the Assumption Church he found rest together with his wife.
We find a description of the Kuzlovo estate and the Assumption Church, as well as the life of this noble nest in the memoirs of the artist A.G. Jawlensky, dictated by him to Lise Kümmel in Wiesbaden in 1937: “ My old nanny Sikrida told me that I was born either in Torzhok or in a small place near Torzhok in the Tver province. “You were born on the road,” she said.
My first memory of myself is the following. I remember how I entered the room one evening, it was on our Kuzlovo estate and saw my father and mother sitting on the sofa. There was a kerosene lamp on the table in front of them. I was wearing felt boots. I took one off and threw it at the lamp. Then I ran away and hid in a chest, where they could not find me for a long time. 6 months after this, we left 35 miles from Kuzlov to Vyshny Volochek, the capital of the Tver province. There I stood on the platform where I saw my first train for the first time. In one of the carriages there was a golden table that made a great impression on me. I can still vaguely see this table now. When the locomotive whistled, I almost fainted from horror.
Before I entered a private school, my mother, brothers and sisters and I lived for some time in Kuzlovo. I was 10 years old at the time (between 10 and 11 years old). We traveled by train from Moscow to Vyshny Volochek along the Moscow - St. Petersburg railway. From Vyshny Volochok in a carriage (in a wheelchair) to Kuzlov it was more than 35 kilometers. The road was sandy and difficult to pass, but we children liked it. And we jumped out of the stroller and walked next to her.
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Kuzlovo was a very beautiful estate of a thousand acres, half of which was occupied by a beautiful oak forest. A man entered through a gate into a yard of 100 square meters, at the end of the yard there was a two-story house. On the right is a one-story wing where our grandmother lived, on the left there was a garden with alleys, a pond and beds with vegetables and flowers(Apparently, the entrance to the courtyard was from the east, from the village - D.I.) . The continuation of the garden formed a grove in which our beautiful old church stood. We had a large farm there with a hundred cows and 22 draft horses. Not far from the estate there was a large village of Kozhinov(meaning Kozhino - D.I.) . We children were happy there, playing in the garden, in the pond, and often walking in the old oak forest.
Once a week we went to the big market in Kozhinov, where they always gave us gingerbread. We stayed in Kuzlovo until mid-August, then returned to Moscow.
Unfortunately, later the entire estate was sold, as my father was always away, he served in a cavalry regiment, and my mother did not like living there (alone). It was also difficult to manage without a bailiff, and the estate brought only losses».
History of stone temples Kuzlovo began in 1790. It is difficult to say about the time of foundation of the parish itself; in the scribe books of the 15th-16th centuries. temples are not mentioned here. Most likely, the first temple was erected here after the Time of Troubles. Then, on the territory of the future Vyshnevolotsk district, many new parishes were formed. The first wooden church known to us in the village was built in 1701. The temple was consecrated in honor of the Dormition of the Mother of God. He was cold with the chapel of St. Alexander of Svirsky. An old printed Gospel from 1701, contemporary with the consecration of the church, was kept in the Kuzlovsky church. In 1709, the warm Church of the Archangel Michael was built. The dedications of the thrones of the temples were preserved until their barbaric destruction in the 20th century.
The antiquity of the village of Kuzlovo itself was indicated by “chain mail, a ringed shirt, weighing about 11 pounds.” In the brochure “Tver Museum and its acquisitions in 1884” it is mentioned as being found near the village of Kozlovo, Vyshnevolotsk district, “on the right side of the tract from Volochok to Rzhev.” But the fact is that Kozlovo is located to the left of the road not in Rzhev, but in Bezhetsk, 60 versts from the district town, which casts doubt on the name of the village. Researcher V.A. Pletnev attributed the mention of chain mail to the village of Kuzlovo. The same Pletnev also mentions an ancient schismatic cemetery near Kuzlov “on a mountain called Mokroye.” This cemetery was named so because “water appears when digging graves.”
In 1790, a petition “to build two stone churches” was submitted by the owner of the estate, Yakov Markovich Khvostov. Among the cases of the Kuzlovsky parish there is only one concerning the Khvostov family. It is dated 1871 and is called “On the delivery to the Chief of the Nobility of the death certificate of the collegiate assessor Khvostov.” The landowners donated a Gospel from 1796 and a silver cross from 1797 to the new church.
The Church of the Assumption of the Mother of God was built by 1799, and it was consecrated in 1800. The temple was built in the estate itself on an elevated place behind the middle pond of the park cascade. From the manor house, which stood on the bank of the upper pond opposite the temple, there was a beautiful view of it. In 1910 the church was described as follows: “ The Assumption Church, made of stone, is covered with iron, painted with green oil paint. The length of the church and bell tower is 12 fathoms 2 arshins, width is 6 fathoms 1 arshin, height is 11 fathoms. The church has one large dome. There are 14 large windows, 9 small ones, external casement doors upholstered in iron - 3 pieces, three internal ones; The iconostasis is 4 fathoms long, 3 fathoms 2 arshins high (valued at 200 rubles). Bell tower in one tier with a total height of 13 fathoms to the top of the cornice».
Among the shrines of the Assumption Church in 1903, priests noted “ above the throne in the middle of the vault there is a gilded radiance in it, the Holy Spirit in the form of a hanging dove, wooden, silver-plated. In front of the throne at the top in a canopy is a round picturesque image of the Last Supper, 12 vershoks in height and width».
In addition to them, the temple had a revered icon: “ in the lattice on the right side of the pulpit there is a icon case in it, a picturesque icon twelve inches long and nine inches wide of St. pleasers; the apostles Andrew and Ananias, Basil the Great, kings Constantine and Daniel, the great martyrs Mercury and Procopius, the monks Michael of Sinata, Ephraim the Syrian, Maxim and Jacob Borovitsky. There are two small silver crosses embedded in it, gilded on the front side, in which parts of St. relics of the above-mentioned saints" Judging by the set of saints, this icon was a family shrine of the noble family of the Khvostovs.
The second church of the Archangel Michael, in the village cemetery, was also single-altar. Its construction was completed in 1809, and the church was consecrated in the same year. The surviving description of 1910 says the following about the temple: “ The Church of St. Michael the Archangel, stone, covered with iron, painted with green oil paint. The length of the church is 10 fathoms, the width is 7 fathoms, the height is 6 fathoms. The church has one large dome and 4 small ones; 9 large windows, 8 small windows; one iron-clad door on the outside and one on the inside; The iconostasis is 4 fathoms long and 1 ½ fathoms high (valued at 500 rubles). There is a belfry on four pillars" In 1811, the parish was given a new cemetery - perhaps the one on which the Archangel Michael Church stood.
In 1800, the parish of the village. Kuzlovo was assigned to the village of Stolpnikovo. In general, the Kuzlovo parish gathered for a long time, almost throughout the entire 19th century. In 1848, peasants from the village of Kozhino were transferred to the parish. In 1853, the parish was replenished with another village from the parish of the village of Spas-Esinovichi. In 1870, the village of Kozhakino was transferred to the parish. The last village transferred to the parish of the village of Kuzlovo was the village of Duplevo. The petition “On the transfer of peasants from the village of Dupleva to this parish” is dated 1873. In total, in 1901 the following villages were listed in the parish: Kozhino, Duplevo, Khotimiritsy, Bogunovo, Turlaevo, Korostovo, Kukarkino, Pankovo, Zhitovo, Bronnitsy, Lushnikha, Brylevo , Vladychno, Kozhakino, Stolpnikovo.
Almost all villages of the parish had their own chapel: Archangel Michael in the village of Kukarkino, St. Nicholas in the village of Bogunovo, Martyr. Demetrius of Thessalonica in the village of Bronnitsy, the Apostle John the Theologian in the village of Lushnika, the Epiphany in the village of Bylevo, the Kazan Icon of the Mother of God in the village of Vladychno, the Venerable Zosima and Savvaty of Solovetsky in the village of Zhitovo, the Prophet Elijah in the village of Turlaevo, St. Nicholas in the village of Kozhakino. All chapels were made of wood and were listed as “built of old.” Only one of them, Nikolskaya in Kozhakino, was built in 1885. The peasants submitted a petition for its construction in 1884.
From the headings of the cases stored in the parish archive, we can find out the name of one of the first elders and priest of the Kuzlovsky parish. In 1817, the “yard man” Prokopiy Ivanov was appointed church warden. In 1821, the priest of the temple, Stepan Timofeev, was awarded a leg guard.
There is also little information about various repairs and reconstructions in the churches of the parish, and yet we can learn about some of them from the inventory of the church with. Kuzlovo. In 1823, the roof of one of the churches was completely replaced. In 1834 - a church fence was built, possibly around the Archangel Church, because The Uspenskaya estate was on the territory of the estate. In 1840 and 1844 The roofs of churches are being repainted. In 1843 and 1852 the bells were recast, with the only difference being that one of the minor bells of the belfry was recast first, and later the large bell was recast. In 1844, a new antimension was issued for one of the churches.
1845 - a book was issued to collect donations; apparently, the money was used to cover one of the churches with new iron in 1846. Similarly, in 1851, a collection book was also issued to correct the plaster of one of the churches.
1848 - a heating system was installed in one of the churches. In 1871, the dilapidations in the parish churches were corrected. The next renovation took place in 1899. In 1901, a new bell was cast for the church of “this village”. The last repair known to us was in 1903.
In October 2010, during my first visit to the village of Kuzlovo during our joint trip with E.I. Stupkin and A.B. Kryuchkov in Esinovichi and Borzyni, I discovered on the south-eastern side of the site of the Archangel Michael Church the grave of one of the priests of the parish, Nikifor Ushmarsky. The inscription on the gravestone read: “In this place the priest Nikifor Stepanov of Ushmarsky was buried in the village of Kuzlova.” Nearby there are the tombstones of his wife Maria Matveevna and the son of Doctor Vladimir Nikiforovich Ushmarsky.
For the first time the name of Father Nikifor appears in parish documents in 1850 - the rector of the parish, priest Ushmarsky, was awarded a legguard. In 1857, the same priest became a defendant in the case “On the insult of Deacon Kudryavtsev to the priest Ushmarsky.” In 1863, from the service record of Fr. Nikifor was excluded from the fine. And in 1865, a case was started “to apply for a reward to the priest of Ushmarsky.” In 1870 Fr. Nikifor of Ushmarsky died and was buried in the rural cemetery in the village. Kuzlovo.
After the death of priest Ushmarsky in 1870, the parish petitioned for a pension for the “widow priest” Maria Matveevna Ushmarsky. In the same year, the priest was “forced” to demolish some personal buildings from the church land.
Two cases in the parish inventory concern the next priest of the parish, Pokrovsky. In 1873, he was brought to spiritual investigation due to a conflict with the church elder, peasant Makar Borisov. And two years later in 1875 Fr. Pokrovsky is awarded the Order of St. Anne, III degree. Two cases for 1875 and 1878. are held under the heading “On the insanity of the priest Pokrovsky,” but we cannot know what this “insanity” consisted of, because things are lost.
In 1882, the case of the priest's place took place. After which we see the name of priest Meglitsky in the headings of the cases. Priest Leonid Vasilyevich Meglitsky is one of the most prominent personalities in the history of the Kuzlovsky parish. He was born presumably in 1865 - in 1901 he was 36 years old. He graduated from the theological seminary in 1885 and was ordained to the priesthood in 1886. In 1898 he was awarded a skufia.
The parish archives contained two files “On awarding the priest of Meglitsky with a gait” for 1891 and 1892. But the gait does not appear among the awards. In 1895 Fr. Leonid takes 150 rubles “on loan” from the church, for which he asks permission. A year later, the case “On the transfer of priests Leonid Meglitsky and Vasily Uspensky (Vesyegonsky district) to the Omsk diocese” begins. But, as can be seen from the following case, “On the ill condition of priest Leonid Meglitsky,” he had no desire to go to another diocese. As a result, he was left at the parish.
When Fr. Leonida, the rector of the parish, built a wooden parish school in 1898. It stood near the Assumption Church and cemetery. At the same time, the former church warden, peasant Nikolai Evdokimov, received a church award. About the people who served with Fr. Leonid in the Kuzlovsky parish in 1901, we learn from the “Tver Diocesan Statistical Collection”. Priest Leonid Meglitsky was the only priest of the parish. The deacon at the parish was Mikhail Pavlovich Chernigovsky, 36 years old, from the 5th grade of theological seminary, in ministry since 1884, deacon since 1888. Ivan Grigoryevich Uspensky, 65 years old, from the higher department of theological school, in office since 1851, was listed as a psalmist.
In the same 1901, Deacon Mikhail Chernigovsky was moved to another village, and psalm-reader Ivan Uspensky was ordained a deacon. He was also requested a reward for 50 years of service. In the same year, he was accused of “drunkenness and unseemly actions” and the parishioners filed a petition for the return of the Chernigov deacon to them.
At the same time, the case was started to move the priest of Trinity to the position of rector of the parish, but according to data for 1915, Fr. Leonid Meglitsky continued to serve in the parish. In addition to his main duties, he was entrusted with the position of spiritual investigator of the 2nd deanery district of Vyshnevolotsk district. At that time, John Vinogradov, 34 years old, from the 3rd grade of the seminary, had been serving as a deacon with him for two years, and had been in the ministry for 15 years. The psalmist was Alexander Ilyinsky, 22 years old, graduated from seminary, served for 1 year.
The revolutionary events of 1917 shook the village. One of the first state farms in the district was organized here, occupying the premises of the estate. In the 1920s Between the main exit of the house and the cascade of ponds, a dairy factory was built, the remains of which are still visible. The ice cellar was used to store finished products, and the ice for it was prepared in ponds. The plant continued to operate in the 1940s and 50s. At the same time, the mill, built in the 19th century, was still alive. on the spillway from the second pond. In the 1930s They created the “8 March” collective farm, which was merged with the “Red Mayak” collective farm.
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The churches of the village of Kuzlova were closed in the 1930s. Documents that shed light on this period of the parish's history have been lost. And the temples themselves did not survive to our time - they were demolished. The Assumption Manor Church was the first to perish; it was dismantled in the 1930s. At the same time, as folk legend says, the cross fell from the dome of the temple into the second pond. They never managed to get him.
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The second St. Michael the Archangel Church was dismantled already in the 1950s. for the construction of a flax mill in Esinovichi. By the way, the cemetery church in Esinovichi itself also perished at the same time. Near the site of the Archangel Michael Church, several stone tombstones have been preserved, among them the grave of the priest Ushmarsky and his son Doctor Ushmarsky. A tombstone with a half-erased inscription “In this place was buried the deacon of the village of Kuzlova, Pyotr Andreevich Kudryavtsev, b. 1819 s. 1884 (?) ".
On the site of the Assumption Church, black diggers dug up the steps of the temple porch, which we can still see today. While working on materials on the history of the village of Kuzlovo, the idea was born of erecting worship crosses on the site of both churches. With the help of a distant descendant of the Ushmar priests, doctor from Moscow Nikolai Vasilyevich Bunchuk, tablets for these crosses were made. In the spring-summer of 2014, we plan to erect the crosses themselves, so that among the rare guests and remaining residents of the village, the memory of the history of this ancient place will always remain alive.
I remember how in the fall of 2011, when it was already beginning to get dark, we entered the territory of the estate of the zemstvo chief G.N. Tsvileneva. A dilapidated manor house, a glacier cellar, two ponds and wells with springs, as well as an overgrown park - this is what has been preserved from the estate of the Khvostovs, Medvedevs, and Tsvilenevs. We walked around the cascade of ponds, went to the wall of hundred-year-old spruce trees that grow on the eastern end of the estate to the car. An overnight trip to Moscow awaited us. But I really didn’t want to leave here - from the ancient noble nest, where the first ice had already frozen the water of the ponds, where the last rays of the dying sun illuminated the pitch-black silhouettes of trees with bloody reflections, where the silence of the deep autumn evening caressed the ears. And for some reason it seemed that we were not alone here, that the bridge between the past and the future was still open, which means that all was not lost. 
Denis Ivlev.
Vyshny Volochyok - Fedovo - Podolkhovets - Zaborovye - Luzhnikovo - Kuzlovo, Moscow, summer-autumn 2011 - winter 2014.
Sources:
Thank you for the archival materials, photographs and memories of G.K. Smirnova, I.G. Devetyarov, E.I. Stupkina, F.A. Savina, A.V. Savina, A.S. Levchuk, library and school museum workers from. Esinovichi. The article uses photos of the chapel in the village of Zhaltsy from the site: http://sobory.ru/article, photo author Ilya Smirnov.
And provinces - in the north, - in the west and - in the east.
The Tver province was formed in 1796 on the site of the Tver governorship, established on November 25, 1775. The center of the province was the city of Tver.
At the time of its formation, the Tver province included 9 districts: Bezhetsky, Vyshnevolotsky, Zubtsovsky, Kashinsky, Novotorzhsky, Ostashkovsky, Rzhevsky, Staritsky, Tverskoy. In 1803, the districts that were abolished during the formation of the province were recreated: Vesyegonsky, Kalyazinsky and Korchevsky.
From 1803 to 1918, the Tver province included 12 districts:
| № | County | County town | Area, verst | Population (1897), people |
|---|---|---|---|---|
| 1 | Bezhetsky | Bezhetsk (9,450 people) | 7 371,5 | 247 952 |
| 2 | Vesyegonsky | Vesyegonsk (3,457 people) | 6 171,1 | 155 431 |
| 3 | Vyshnevolotsky | Vyshny Volochek (16,612 people) | 8 149,4 | 179 141 |
| 4 | Zubtsovsky | Zubtsov (2,992 people) | 2 610,2 | 103 109 |
| 5 | Kalyazinsky | Kalyazin (5,496 people) | 2 703,7 | 111 807 |
| 6 | Kashinsky | Kashin (7,544 people) | 2 622,5 | 119 510 |
| 7 | Korchevskaya | Korcheva (2,384 people) | 3 810,9 | 119 009 |
| 8 | Novotorzhsky | Torzhok (12,698 people) | 4 602,4 | 146 178 |
| 9 | Ostashkovsky | Ostashkov (10,445 people) | 7 623,6 | 130 161 |
| 10 | Rzhevsky | Rzhev (21,265 people) | 3 713,9 | 143 789 |
| 11 | Staritsky | Staritsa (6,368 people) | 3 963,1 | 146 143 |
| 12 | Tverskaya | Tver (53,544 people) | 3 494,7 | 166 905 |
On December 28, 1918, Kimry district was formed, on January 10, 1919 - Krasnokholmsky district. On May 20, 1922, the Zubtsovsky, Kalyazinsky and Korchevsky districts were abolished, and the Vesyegonsky and Krasnokholmsky districts were transferred to the Rybinsk province (but already in 1923 they were returned back to the Tver province). In 1924, Krasnokholmsky and Staritsky districts were abolished, and in 1927 - Kashinsky.
On January 14, 1929, the Tver province was liquidated; its territory is divided between the Moscow and Western regions.
| Maps of districts of the Tver province: | |
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Conventional signs |
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Download the map of Tverskoy district
