After the anniversary of this amazing man, we are publishing an interview that the priest gave to Sloboda and Myslo correspondents as an exception - he does not communicate with media representatives.

There were many events in my life. If I start telling you in detail, it will take 26 years! Okay, listen...

I was born on April 7, 1915 in the city of Vyatka. The son of a priest, Archpriest Vladimir Afanasyevich Shvetsov and Elena Ivanovna Zagarskaya. There were 9 of us children - seven boys and two girls. The father thought that his sons would become priests, but everything turned out differently.

From the age of five I served my dad at the altar: he served the censer, the candles... The temple was ancient, there were three chapels, the main one in honor of the Kazan Icon of the Mother of God. The bell tower is very high, about 75 meters.

At the age of seven he went to school in the village of Kuvshinskoye. I went skiing and skating with the kids, went to the forest, and swam in the river. And when collectivization began, their parents forbade the children to be friends with me.

At school during recess they weren’t allowed to play their games - leave, you son of a priest!

I’ll go to the side and stand and watch, and the tears flow and flow... This is my first Baptism... Soviet.

When I finished my seventh year, I went to apply to a medical school in Yaransk. There are only women sitting at the reception. They read: Boris Vladimirovich Shvetsov, origin - the son of a priest. No, he can’t study like that! And among them there was one, she was once a deaconess. She stood up for me: “How can you say that? Haven't you heard Molotov's report in which he said that the son is not responsible for his father? Don’t you know the party documents?” Everyone fell silent at once. The next day I come to look at the list of those accepted for study, and my name is there... How glad I was, words cannot express it!

Finished studying. He worked at the site as a paramedic. The time has come to join the army. They call me, arrange a detailed medical examination, and I’m ok in all respects. They ask about the origin. I say: the son of a priest. Oh-oh-oh-oh, no, we don’t need those! They sent me back like that twice.

And in 1939, when the Finnish war began, they took me for two years. It no longer mattered that I was the son of a priest. Go fight!

Fatal problems were massive frostbite and Finnish “cuckoo” snipers sitting in the trees, who were distinguished by phenomenal accuracy. For the destruction of the “cuckoo” they were given the Order of the Red Star...

...Winter, trenches. A soldier is sitting in an overcoat. The shift comes, but he cannot get up and let go of the rifle - he is completely frozen. They take him to the hospital, cut his arms up to the elbows and his legs up to the knees, but his head and torso remain. They were called “stumps”. There were hundreds of them! And when this misfortune was discovered, chemical heating pads with some kind of dry mixture were invented in Soviet laboratories. In order for it to “work”, you need to let liquid inside. Instead of water, the soldiers urinated there. Many people were saved. And then we used these heating pads in the hospital.

In the summer of 1941, the Germans occupied Riga. The attack was so swift that no one had time to blink an eye. At night they ran away in what they slept in. Our general calls - we were in the forest - and says: “We are surrounded, there is no way out, no one will help. Take what food supplies you have and leave as best you can.” Everyone left. At first there were three of us, then I was left alone. I'm walking across a field, August, warm. Everything is maturing. Suddenly: “Halt!” — the German comes up to me. I searched, didn’t find anything, said: “Com-com,” let’s go, that means... I was captured. I won’t go into further details - it’s hard...

Restoration of the Mother of God of the Nativity of Anastasov Monastery
(founded in the 15th century) began 12 years ago.
Gradually, step by step, it appears in its pristine beauty.

At the end of the war, Boris Shvetsov, along with tens of thousands of prisoners of war who were kept in camps, was interned in the West. I was afraid to return to the Soviet Union - many of our people who returned from captivity ended up in camps and prisons as “traitors.” After living for two and a half years in an internment camp in the Principality of Liechtenstein, he departed by ship for Argentina. He was helped by the mitred archpriest of the Russian Orthodox Church Abroad, Father David Chubov, and the “apostle of South America” (as many Orthodox Christians call him) Konstantin Izraztsov.

After 18 days of grueling sailing, the ship entered the port of the capital of Argentina.

Father Izraztsov received us, already blind and old... Everyone went to the places that had been prepared for them - apartments, houses, etc. I stayed with Father Konstantin, I didn’t want to leave. I decided that I had to go to work, there was no money. He was young, full of energy, and knew a little Spanish. I see a winery. I come in and ask: “Is there a job for me?” The owner says: “What can you do?” Me: “Whatever you say.” He appointed me as a loader.

After working as a loader for a short time, Boris decided to find a job in his specialty. The local doctor he contacted sent him to study massage with his friend in the small town of Dolores. Here he received a room at the hospital and began to work. Several years passed like this.

In 1951, he turned to Archbishop Joasaph (of Argentina) with a request to accept monasticism, and received consent. Shortly before Joasafa's serious illness, he became his cell attendant and devoted himself entirely to caring for him, touchingly caring for him and alleviating his physical suffering as much as possible. Soon he received monastic tonsure from the Bishop with the name Anastasius, and was later elevated to the rank of hierodeacon and hieromonk. Joasaph breathed his last in the arms of Anastasia...

In the mid-50s he moved to the USA. He graduated from the seminary, spent two and a half years as a cell attendant with Metropolitan Anastasius of Eastern America and New York, and was elevated by him to hegumen.

Archimandrite Anastasius (right) and His Eminence Kirill, Archbishop of San Francisco and Western America

He served in various Orthodox churches in South and North America, and was a cleric at the Synodal Cathedral of the Mother of God of the Sign (New York) for twenty years.

It is here that the miraculous Kursk Root Icon of the Mother of God “The Sign” is kept to this day.

The Kursk Root Icon of the Mother of God “The Sign” is revered as miraculous. The original is in the Synodal Cathedral of the Sign of the ROCOR in New York. Several years of obedience to Fr. Anastasia was accompanying the shrine to Orthodox parishes in America

For four years I was at the shrine, transporting it from New York to Orthodox parishes in America. I come, hand over the icon, and the priests take it home. Then I pick it up and return it home to the cathedral. Previously, all the miracles that happened from the Kursk Root were recorded in books, there were three thick books! I myself witnessed one of the miracles.

...One day a woman calls, her dad is sick - cancer, in the last stage: “Bring the icon for the sake of all that is holy!” I'm driving. The whole family gathered. He is lying on the bed. I served a prayer service and brought the icon to him so that he could venerate it. Pray, I say. After some time, he called from him: they took him for an x-ray, there was no trace of the tumor, only scars. What a miracle! He lived there for another 15 years in San Francisco. And he didn’t die from illness—he drowned while fishing.

I was in Moscow seven times before I ended up here in Odoev. And I’ll say this: Russia is not Moscow, and Moscow is not Russia. I am very worried about the children, that they are growing up without faith, without God. The boy is 9 years old today, and tomorrow, you see, he will become President. But there was nothing of God in him...

I think the main problem of society is lack of faith.

People turn to me: father, help, save, tell me. I ask them: what prayers do you know? “Our Father” and nothing more.

Before the revolution there was a home church, icons in the house. They sat down at the table, grandfather read the prayers, and everyone started eating. In silence, with respect for the food and those who prepared it. Now the family is destroyed, there is no respect for elders. A nine-year-old grandson can tell a ninety-year-old grandfather: shut up, you don’t know anything! Could this have happened before? Love is destroyed! Out of a hundred couples, 85 get divorced... If unmarried people come to me for advice, I drive them away and don’t accept them. Get married, then we’ll talk. I’m very strict about this; there’s no other way.

Wedding is a sacrament, it is a great power! The unmarried live in fornication, and fornicators are not accepted into the kingdom of heaven...

It happens like this: a person comes to me for confession and complains: “Oh, father, yesterday I remembered everything, but now all my sins have flown away somewhere.” And I say, I know where they flew to. Everyone has a good guardian angel and next to him is a fallen angel. He is spirit and can enter you when God is not in your head. He doesn’t need your confession, he wants to take you with him! How to be? Take a notebook and write down all your sins there. There is no sin without a name! The evil one can enter the mind, but he cannot take a single sin from a piece of paper. Not all priests admit this - writing down sins on paper. But I can’t do it any other way. Memory is evil, it remembered two sins, concealed two. What kind of confession is this? This is a lie. And the sacrament of communion will not happen if you came to God, hiding your sins in confession. You took communion, but there is no benefit, only appearance...

Despite his advanced age. Anastassy always comes out to bless the children who come to the monastery

I came here to Odoev by the will of God; I cannot understand my coming here in any other way. At the age of 80, he retired, lived peacefully in his apartment in New York, watched Channel One - from there he only learned how people live in Russia. I had a pension and very good medical insurance, including for operations. And I had five of them, I was all cut up... But there, in America, I only watched TV, but here I do the work: I confess, I help with advice, instruction. It is difficult to stand, so I receive it not in the temple, but in the cell. And a lot of people come! People love me and I give them my all...

From a conversation with Fr. Anastasy, July 2012.

According to the exact testimony of the so-called “Instalment Book” attached to the ancient monastic Synodikon, the Anastasov monastery “was set up and built with all sorts of structures, and the lands were donated to that monastery” by the Vorotynsky princes, because the Anastasov monastery was also their patrimony, in Odoevo, Princes The Vorotynskys are an ancient princely and boyar family descended from St. book Mikhail Vsevolodovich of Chernigov (+1246), who lived in their specific city of Vorotynsk and received their nickname from him.

The Vorotynsky princes, “together” with other appanage princes of Chernigov, were subject to Lithuanian citizenship. “Going to the Greek pen” was the main motivating reason why the princes of Vorotynsky and others, descended from the tribe of St. Michael, separated from Lithuania. The first of the Vorotynsky princes to defect to Russia was Mikhail Fedorovich - in 1484. This circumstance served as a reason for hostile actions between Russia and Lithuania.

In 1494, on February 7, by the Treaty of Moscow, Lithuania recognized the estates of the Vorotyn princes as the property of Russia. Prince Ivan Mikhailovich Vorotynsky was distinguished by his courage in the wars against Lithuania and the Tatars; in many battles, by the way, in 1517 he repelled the Crimean Tatars, who unexpectedly appeared near Tula. This “victorious governor” was the founder of the Anastasov Monastery in his estate, near Odoev.

When was the monastery built? - Undoubtedly in the first half of the 16th century by Prince Ivan Vorotynsky, shortly after his victory over the Tatars near Tula, in 1517, and probably in gratitude for this victory. Therefore, perhaps, the temple in the name of the Nativity of St. Theotokos, just as many churches of this name were built after the Kulikovo victory, also over the Tatars, which took place on the unforgettable Christmas Day of St. Theotokos, September 8, 1380.

Where does the monastery get its nickname - “Anastasov”?

Many historical researchers believe that the monastery received its name, in all likelihood, after the name and in memory of the builder, Princess Anastasia. But then he would be called Anastasin. No, the monastery is named “Anastasov”, after the name of its first abbot, abbot Anastasy; hence, often in monuments it is called simply “Nastasov” monastery and is never called “Nastasin”.

According to legend, the original Church of the Nativity of St. The Church of the Virgin Mary was made of wood, and in the seventies of the 17th century a stone Temple was built, namely in 1673. The builder of the Temple was Abbot Jonah, with the assistance of His Grace Paul, Metropolitan of Sarsk and Podonsk. According to the monastery Chronicle, in 1674, a stone bell tower was built.

The history of the growth of the Monastery is described by the Synodik and the “Inset Book”, which are in the same binding. The builders, donors and abbots of the monastery are mentioned in this Shrine.

But Synodik M.P. especially stands out. Kolupaeva. Manuscript from 1691, bound in leather. It contains the title with which the entry of the depositor, okolnichy Kolupaev, about his contributions begins.

For this reason, instead of the usual “prefaces,” this Synodikon contains only a general commemoration of all the “unfortunates” who especially require the prayers of the church or who have no one to remember. Here is the text of this very characteristic both in language and in the type of commemoration: “Lord remember the souls who believe in Christ and who fought for the holy churches of God and for the most honorable monasteries, and for the noble kings and great princes and for the Orthodox Christian religion, pouring out their blood and for the whole world bowed down their heads, beaten from the Tatars and from Lithuania and from the Germans, and from all the filthy foreign languages ​​and from internecine warfare, beaten and died.”

The family of the okolnichy, Mikhail Petrovich Kolupaev, to whom the present synodik was given as a contribution. Here, among the names of his family, “Nikita (Lushyuvich) was killed,” “the same one who did not kiss the cross with the thieves,” and for this he was thrown from the tower of the Odoevskaya fortress.

Near the Temple itself, below it, there is an ancient monastery cemetery. In this cemetery there should be a monument to the Odoevsky citizen Kolupaev, who in the city of Odoev, during the interregnum, in 1612, did not take the oath of allegiance to False Dmitry and was thrown from the tower of the ancient “Oduevsky” fortress, and his body was buried in the “Nastasov Monastery”.

In addition to the period of growth and prosperity, there came a time of decline in monastic life, and in 1784 the Anastas Monastery was abolished. According to some peasants who heard from their elders, it is recorded that the monks were transferred to Belev, but there are no historical references. Since then it has been converted into a parish church with the addition of s. Anastasova, villages: Filimonova, Krasepki and Tatevoy.

And what happened to the Abode in the atheistic 20th century can be seen from the photographs. If we want the revival of Russia, then it is necessary to cleanse our souls through repentance, and best of all this happens in the Holy Abodes and we will pray and work as hard as we can so that a piece of Holy Rus' will be quickly reborn on the right bank of the Upa, in the most beautiful place in the land of Tula.

By the decision of the Holy Synod of March 12, 2002, with the blessing of His Grace Kirill, Bishop of Tula and Belevsky and His Holiness Alexy II, Patriarch of Moscow and All Rus', the monastery was recreated and construction work began within its walls.

The monastery is named “Anastasov”, after the name of its first abbot, Abbot Anastasy; hence, often in monuments it is called simply “Nastasov” monastery. According to legend, the original Church of the Nativity of the Virgin Mary was wooden, and in the seventies of the 17th century a stone Temple was built . The builder of the Temple was Abbot Jonah, with the assistance of His Grace Paul, Metropolitan of Sarsk and Podonsk. According to the monastic Chronicle, a stone bell tower was built in 1674. The monastery was founded in the 16th century by Prince Ivan Mikhailovich Vorotynsky. In the 1550s A wooden church was built in the monastery, on the site of which a stone church that has survived to this day was erected in 1669-1675. The architect is unknown.

In the architecture of the temple we encounter compositional techniques that are very characteristic of ancient Russian architecture: the picturesque asymmetry of the volumetric construction, a complex plan and the captivating freedom with which the master decided on the architecture of the temple. The entire building rests on a high basement (ground floor). The tall, almost cubic volume of the church, covered with a hipped (already lost) roof, is crowned with a widely spaced five-domed dome. Adjacent to the main volume is a low apse, with a monastery refectory on the west. The creative talent of the architect was reflected in the effective integration of the southern two-tier arched gallery into the overall composition. Visually combining the refectory with the apse and covering the high volume standing behind it to the waist, the monumental gallery gives the building a unique and memorable appearance. A low hipped bell tower stands separately to the north of the church, with which it was once connected by a covered passage. The location for the construction was chosen with great artistic flair.

The massive volume of the church fits unusually organically into the picturesque panorama of the river bank. The strict architecture of the temple conveyed to us the concentrated alertness of the mid-17th century, when memories of the years of hard times and Tatar raids were fresh on the Tula land. The three-dimensional construction of the temple is quite complex. Adjoining the main high volume of the church itself are: from the east - a rectangular altar in plan, from the north - both chapels - Valaam of Khutyn and Catherine - and between them a passage to the bell tower, from the south - a two-story arched gallery with a porch on the top floor. The monastery refectory adjoins the church from the west. Over the past three centuries, much of the monument has been altered, lost, distorted and rebuilt. Judging by information from more than a century ago and from descriptions of relatively recent times, parishioners entered the temple from the bell tower. This entrance has survived to this day. Through a simple arched doorway, devoid of decoration, we find ourselves in a cramped entryway. To the left is a miniature chapel in honor of Varlaam Khutynsky, straight ahead is the entrance to the church, more precisely, to its left choir. Through the double opening in the southern wall of the church we will go into the arched gallery. The doorway through which we entered the gallery is decorated on the outside with a rich multi-stage portal: in the western end of the gallery one can see the now blocked entrance to the refectory, framed by a simple but expressive platband. The arched openings of the gallery have different widths; the widest is located in the axis of the stepped portal, the narrowest is in the third opening, counting from the refectory. The interior of the refectory is very interesting. In the monastery construction of the 15th-17th centuries, a stable and often used type of so-called single-pillar refectory was developed. The spacious room was covered with vaults resting on one central pillar. The refectory is characterized by expressive power and monumentality. A distinctive feature is that the load-bearing pillar is located in the center of the chamber, and somewhat closer to the wall of the adjacent room. In the thickness of the northern outer wall there is a narrow staircase connecting the refectory with the ground floor, where the monastery kitchen, bread room, etc. were located. The brick entrance porch was built in 1883.

The appearance of the temple can be read clearly and clearly. The dominant importance of the church itself is emphasized by its high volume and five domes; the main entrance to the temple is accentuated by a two-story arched gallery; the refectory and apse are significantly lower than the church itself; the side aisles are revealed by cupolas on slender necks; the tented bell tower logically completes the composition. Everything is extremely clear, internally justified and architecturally coherent. The decorative frame of the temple was done with restraint and great artistic tact. The harsh surface of the church walls is boldly contrasted with the openwork of the arched gallery. The high volume seems more austere, and the arcade seems airier and lighter. The quadrangle of the church is divided by blades into three fields, completed by semicircles. The three-part construction of the facades imitates the scheme of the so-called four-pillar churches, where the four internal pillars are structurally matched by the blades on the facades. In the pillarless Anastas Church, covered with a single closed vault, there are two middle blades, and even semicircles are just decoration. The wide surface of the wall is cut through by two small windows. The five-domed structure, with its disproportionately small chapters on thin and too widely spaced drums, contradicts the monumentality of the main volume. Windows are cut only in the drum of the central chapter; four corner drums are placed tightly on the closed vault of the church and have only decorative value. The eastern façade of the apse is designed very interestingly and uniquely: two semi-columns divide it into three slightly convex fields with a window in each of them. The decorative decoration of the remaining parts of the building is very modest. The only effective decoration is window casings in forms characteristic of the early and mid-17th century. The beautifully constructed vaults of the building rest on powerful walls, almost two meters thick. In the basement they are made of white stone, in the upper floor - from very large, well-burnt bricks. The heels of the vaults and arches are skillfully reinforced with iron ties. The domes and domes are made of brick. The tented bell tower is the only surviving example of this type along the entire route from Aleksin to Belev. The low three-tier bell tower, built in 1674, repeats the traditional “octagon on a quadrangle” pattern: on two tiers square in plan, there is an octagon of “ringing” topped with a tent. In the second tier there is a small room, which in the old days was called the “breech”. Since the first tier is cut in two directions by wide arched openings, the entire structure rests on powerful corner abutments. The decorative decoration of the bell tower is limited to the beautiful frames of the “breech” windows and the flies on the parapets of the “bell” tier. The Anastasov Monastery has been an architectural monument of national importance since 1960.

In 2002 there was no roof, no windows, no doors: broken vaults and desolation. The temple was closed in 1931, and at first they wanted to blow it up, but, according to one version, there was not enough explosives for the thick walls, and according to another, the chairman of the collective farm said that he had nowhere to store grain, and the church began to be traditionally used as a granary. By the decision of the Holy Synod of March 12, 2002, with the blessing of His Grace Kirill, Bishop of Tula and Belevsky and His Holiness Alexy II, Patriarch of Moscow and All Rus', the monastery was recreated and construction work began within its walls. Now the roofs and doors have already been built, services are being held in the chapel of the Holy Martyr Catherine, there is hope that everything will be restored soon.

Uklein V.N. The road snakes like a ribbon. Interview with Abbot Parfeniy Sachkov.

Anastasovo is located on the right mountainous bank of the river. Upy, in 1 1/2 c. from the city of Odoev to the northeast and 80 ver. from Tula to the southwest. The village of Anastasovo is one of the historically remarkable villages of the Tula Diocese. It was formed on the site of the abolished Anastasov Monastery of the Nativity of the Mother of God, from which it received its name. Information about the time of the founding of the monastery and its builders was preserved in the “Kormovaya” *) monastery book, given by princes Mikhail and Alexander Ioannovich Vorotynsky to Anastasovsky abbot Herman in 1558. From this book it can be seen that the builders of the monastery were the parents of the said princes - Prince John Mikhailovich Vorotynsky and his wife Anastasia, after whom the monastery was named. The time of construction of the monastery must be sought around 1550. Despite the fact that the monastery was located in the 1 1/2 century. from the city of Odoev, it belonged to the Likhvinsky district (from the city of Likhvin in the 35th century) of the former Krutitsky diocese, was assigned to the bishop's house and represented some kind of administrative center for the districts of Likhvinsky, Odoevsky, Chernsky and Novosilsky for the affairs of diocesan administration; the abbot had his own office with a clerk; however, he was not in charge of affairs individually, but together with the priestly elders. **)

At the very foundation of the monastery, its builders, Prince. The Vorotynskys gave him possession of the villages: Rymnino and Martynovskaya, Podromanovo also; son of the founder Prince. Vl. Iv. Vorotynsky donated another village to the monastery. Filimonov. In the 1st quarter of the 18th century. The monastic estates were: Podmonastyrskaya settlement with the (above-mentioned) villages belonging to it (in this settlement there was also a bishop's cattle yard), the village of Dryaplovo of Odoevsky district with villages, the village of Losinskoye of Belevsky district. with villages and Novosilsky district. With. Podyakovlevo also with villages; about the latter in 1714 it was noted that it had been a monastery since ancient times and has now been returned to the monastery again: among the monastery villages the following are mentioned: Krasenoy, Tatvo, Golenevo and Podromanovo. In 1716, there were up to 244 households of all the monastery peasants, but almost all of them lived “in poverty” - they walked around the world, and therefore the maintenance of the monastery was not sufficient; as a result of which in 1722 there was not a single hieromonk in it, except the abbot, and there was no one to conduct church services. ***)

In 1764, the monastery was abolished and turned into the village of Anastasovo. The villages that formerly constituted the patrimony of the monastery and were located at the closest distance from it formed the parish of the village. Anastasova; they are as follows: village. Tashevo, Filimonovo, Krasenki and Podmonastyrskaya Sloboda, behind which the name of the village of Anastasova was subsequently established; this composition of the parish has not changed to this day. The total number of parishioners is now 738 male and 807 female. floor. There are no remarkable people in the parish, but quite a few people who at one time enjoyed fame in Rus' are buried in the monastery cemetery. According to archim. Leonida, the founder of the monastery, Prince Iv, was buried there. Mich. Vorotynsky, although this can be doubted: it is known that during the reign of Grand Duchess Elena Vasilievna he was exiled to Beloozero, where he died: it is difficult to admit that with the then communications routes, his body was transported to Anastasovo, which was further than 1000 ver. from Beloozero. Then, on the threshold of the church leading to the gallery, there lies a stone on which one can make out the inscription “Jonah”: some, not without reason, indicate here the grave of the famous builder of the monastery, Abbot Jonah, and this is all the more likely since the humble Russian monks of old times, in conscious of their own unworthiness, they often asked to bury themselves under thresholds in order to be trampled upon by everyone. Further, on one of the stones of the monastery cemetery is the same archimander. Leonid read the following: “On the 3rd summer... during the devastation of Moscow, Nikita Lumnovich Kolupaev was killed in Odoev from the tower because he did not kiss the traitor’s cross, and his body was buried in the Nastasov Monastery.” From this inscription it is clear that this patriot of troubled times was an outstanding public figure; his descendants are mentioned in the history of monasteries as people of prominent social status and as zealous benefactors of the parish church: such was especially the okolnichy and head of the Moscow archers Mikhail. Peter. Kolupaev ****). Finally, in the temple there are two stones on which inscriptions in script say that in 1752 the bodies of Prince Le Havre were buried under them. Iv. Sokovnin and his wife, nee Princess Vadbolskaya. All parishioners are peasants, engaged in agriculture and pottery.

*) Our ancestors called feed books books that contained orders about when and how to remember the founders or benefactors of churches and monasteries and how to “korma kormnti” in their memory, that is, to feed the poor.
**) See I. Shumov “Anastasov Nativity of the Mother of God Monastery”. Tul. E. Ved. 1864, pp. 65 - 66.
***) Ibid., pp. 66 - 67.
*****) The Kolupaev clan no longer exists in the village. Anastasovo, nor in its vicinity.

P.I. Malitsky "Parishes and churches of the Tula diocese." Tula, 1895 Odoevsky district, p. 582

The Anastasov Monastery is located in the village of the same name, Anastasovo, Odoevsky district. Information has been preserved in the monastery “Kormovaya” book - according to this document, the founders of the monastery were Prince Ivan Mikhailovich Vorotynsky and his wife Anastasia.

The monastery was built in the first half of the 16th century after Ivan Vorotynsky’s victory near Tula over the Tatars in 1517 and, most likely, in gratitude for this victory. Many historians believe that the monastery got its name from its builder, Princess Anastasia. But in this case they would call him Anastasin. Another group of researchers is inclined to believe that the monastery is called “Anastasov” after its first abbot, Abbot Anastasy; hence in many documents he is simply called “Nastasov”.

When the monastery was founded by the Vorotynskys, the following villages were given to it: Martynovskaya, Rymnino, Filimonovo Podromanovo.

Initially, the Church of the Nativity of the Virgin Mary was wooden; in 1673, a stone church was built. It was built by Abbot Jonah. According to the “Chronicle” of the monastery, a stone bell tower was built in 1674. The site for construction was selected with high artistic taste. The massive volume of the church building seemed to have grown into the gently sloping hill and organically blended into the colorful landscape of the river bank. The architecture of the temple is strict and concentratedly alert, characteristic of the mid-17th century, when the Tula land still remembered the times of Tatar raids. Cheerfulness and festivity are alien to the temple.

The temple had the shape of a rectangle, with a square with five domes rising above the main altar. The lower floor was made of untreated wattle. Perhaps it was intended for monastic storerooms, and perhaps also for the monastic cells of monks - in two rooms on the lower floor traces of human habitation have been preserved. The walls of the church are quite thick, in one of them there was a passage that connected the kitchen with the chapel of the holy martyr Catherine, another passage was made from the vaults of the church to the elevation of the heads of the temple.

The bell tower is placed on the north side of the church and is connected to it by a gallery. On the second tier of the bell tower there is a room with the strange name “breech”. Perhaps it was some kind of watchtower or served as a treasury for the monastery.

The history of the development of the monastery is told by the Synodik and the Inset Book. The donors, builders and abbots of the monastery are mentioned here. Synodik Kolupaev especially stands out. This is a leather-bound manuscript from 1691. Instead of the usual “prefaces,” the Synodic contains only a general commemoration of the “unfortunate” who require special church prayers and whom there is no one to remember.

Next to the temple, slightly below it, there is an ancient monastery cemetery, where there was a monument to Odoev’s citizen, Kolupaev, who in 1612 did not swear allegiance to False Dmitry, and was thrown from the tower of the Odoev fortress. In 1716, there were 244 monastery peasant households, the majority lived in “scarcity.”

In 1722 there was not a single monk in the monastery except the abbot. The poverty of the monastic peasants, together with the cessation of large deposits in Peter's time, was also reflected in the monastic wealth. The monastery was approaching decline. In 1764, the monastery was abolished and turned into the village of Anastasovo. The villages that made up the patrimonial possessions of the monastery and those located not far from it formed the parish of the village. All parishioners were peasants, engaged in agriculture and produced pottery.

The temple underwent numerous changes during its existence. In the 1840s the temple was painted. One old passage was sealed up, and instead a new passage was made in the wall, with a wooden staircase and porch, replaced in 1883 with stone ones.

The architect who built the church of the Anastasov Monastery glorified the beauty and originality of Russian architecture. The architectural composition of the church uses techniques characteristic of ancient Russian architecture: a complex plan, picturesque asymmetry of volumes, freedom of solution for the architecture of the temple.

Interesting events are associated with the temple. An ancient manuscript that belonged to the merchant Polikarpov says that there was a big fire in Belyov in 1805, when many bells melted. At that time, a monk came from the Belevsky monastery to Anastasovo to take several bells. The parishioners opposed this and, on the advice of priest Gabriel Avksentiev, drove away with stakes the one who wanted to encroach on the property of their church. For this, the priest was removed from church affairs and exiled to Kolomna.

Since 2012, construction work has been underway at the monastery.

Odoevsky Anastasov Monastery, from which the ancient stone church in the name of the Nativity of St. The Virgin Mary, with interesting architecture and many monuments, has long attracted the attention of lovers of Russian history and local antiquities. That is why there is already a bibliography about the monastery and about its individual monuments. These are the articles:

1 . Church-historical description of the abolished monasteries located within the Kaluga diocese. The Optina Hermitage was compiled by Hieromonk Leonid (later archimandrite, vicar of the Trinity-Sergius Lavra). Moscow. 1863 pp. 104–170th. Likhvinsky Anastasov Monastery.

2 . Anastasov Mother of God Nativity Monastery. You. Iv. Shumov (teacher at Tula Theological Seminary). In the Tula Diocesan Gazette. 1864 No. 2nd. January 15th. Page 58–69th.

3 . The Mother of God of the Nativity Anastasovsky Monastery, near Odoev, now a parish. P. Martynov. In the Tula Provincial Gazette. 1870 December 2. Wednesday. No. 62. Page 813–816.

4 . Parishes and churches of the Tula diocese. Extract from church parish chronicles. Tula. 1895 pp. 582–587. The village of Anastasovo.

In addition, the Ancient Synodik of the Anastasov Monastery visited several times to “examine” several persons, about which there are records in the synodik itself. At the end it reads:

a) “For the collection of historical information about the Anastasov Monastery and the city of Odoev, this book was examined on behalf of the authorities by the staff superintendent of the Odoevsky district school, titular councilor Peter Alekseev, son of Pokrovsky. August 2 days 1835.” – Whether Pokrovsky published anything in print is unknown.

b) “According to the order of the Military Governor of the city of Tula and the Tula Civil Governor, in the name of the Odoevsky zemstvo police officer who followed, this book was examined in order to extract from it rarities worthy of note (?). in the Odoevsky Zemstvo Court on February 26, 1838. Chief of Staff Khudyakov." Those “extracts” that were made by the police chief, if they were made, where and when they were published in print, are not known exactly. But it is known that in the Kaluga Provincial Gazette for 1848 a curious article was placed under the title: “Synodik of the Likhvinsky Anastasov Monastery,” which, in order to preserve this only information about the former monastery, is cited in full, with comments on some parts of it, by Fr. hierome Leonid in his “Description of the Anastasov Monastery” (p. 155 et seq.)

However, both in this “description of the synodik” and in the works of the above-named authors, the information presented is either incomplete, or inaccurate or erroneous, and most importantly, very incomplete. So, all inscriptions on items of church utensils, on church liturgical books, on gravestones and much more that are of significant scientific interest in several respects are omitted. All this is replenished in the historical and archaeological proposed here. essay.

From the book Mikhail Vsevolodovich, in a straight line, happened:

Simeon Mikhailovich (his third son).

Roman, Simeonovich, Prince Novosilsky. Pressed by the Tatars, he moved from Novosil to the city of Odoev in 1374, and was the first prince of Odoevsky. His son is Yuri Romanovich, and his son is Feodor Yuryevich. He married the granddaughter of the Lithuanian Prince Olgerd, around the half of the 15th century, and received the city of Vorotynsk as his inheritance, where he moved to reign in 1492. This Prince Fyodor was the first to be called Vorotynsky. But Prince Fyodor Vorotynsky, “together” with other appanage princes of Chernigov, was subject to Lithuanian citizenship. His eldest son Mikhail Fedorovich.

“Persecution of the Greek faith” was the main motivating reason why the princes of Vorotyn and others, descended from the tribe of St. Michael, separated from Lithuania. They began to transfer their ancestors under the protection of Russia, and only to calm their consciences they informed the Polish king that they were relinquishing their duties as his jurors. The first of the Vorotynsky princes to go over to the side of Russia was Fyodor’s eldest son, Mikhail Fedorovich, in 1484. This circumstance served as the reason for hostile actions between Russia and Lithuania. Then Mikhail's brother - Prince. Simeon Fedorovich, together with his brother Dimitri, in 1493, having devastated several places “in the Royal Land, served with his father and with his father” the Grand Duke of Moscow John III, and thus transferred to the citizenship of the Moscow Sovereign, with the great by the number of their people who settled the cities of Serpeisk and Meshchovsk.

In 1404, on February 7, by the Treaty of Moscow, Lithuania recognized the ancestral lands of the Vorotynsky princes as the property of Russia, so that the Lithuanian Government would not interfere with them, and the Sovereign of Moscow would resolve controversial matters with Lithuania.

In 1508, King Sigismund approved the Vorotynskys' fatherland.

Princes Dimitri and Simeon died childless, the heir remained the son of their elder brother Mikhail -

Prince Ivan Mikhailovich Vorotynsky

He was distinguished by his courage in the “wars against Lithuania and the Tatars”, in many battles. By the way, in 1517, he repelled the Crimean Tatars, who unexpectedly appeared near Tula. This “victorious governor” was the founder of the Anastasov Monastery in his estate, near Odoev. Proof of this is the evidence of the authentic “Inset Book” of the Anastasov Monastery (see its description below). At the beginning of this book it says:

“Summer 3ξ S (i.e. 7066, from the Nativity of Christ 1558) November at 1 de. ordered, Prince Mikhailo and Prince Alexander Ioanovich, in their estate in Odoev at the Rzhstva of the Most Holy Theotokos in the Nastasov Monastery, abbot German, and the fosterling, and all the elders after their parents to feed them, because they set up those monasteries in their estate and built them for everyone building, and land was given to that monastery as long as the monastery stands,” etc.

It is obvious that the Anastas Monastery was “set up,” that is, the Anastas Monastery was originally founded by the “parents” of Princes Mikhail and Alexander Ivanovich Vorotynsky, namely Prince Ivan Mikhailovich and his wife Princess Anastasia, and their children continued their “building,” i.e., improvement through abundant and varied charity - for the sake of remembrance of parents, as later on themselves...

When was the monastery built? – Undoubtedly, in the first half of the 16th century. The monastic “Inset Book,” as it itself says, was “established” by Abbot Herman in 1558; but at that time the monastery existed, and Abbot German himself was already the fourth abbot of the monastery (see below for the list of abbots). Moreover, one of Father German’s predecessors, the second abbot of the monastery, the builder Ignatius Pechenkin is known for the fact that - according to the “Inset Book” - “there were many of his buildings in the monastery,” and for this, of course, a lot of time was required . Consequently, the monastery was “established” by Prince Ivan Vorotynsky, shortly after his victory over the Tatars near Tula, in 1517, and probably in gratitude for this victory. Therefore, perhaps, the temple is in the name of the Nativity of St. Mother of God, just as many churches of this name were built after the Kulikovo victory also over the Tatars, which took place on the unforgettable Christmas Day of St. Theotokos, September 8, 1380.

Where does the monastery get its nickname – “Anastasov”? –

O. Leonid, V. I. Shumov, P. M. Martynov and others believe that the monastery received the name “Anastasov”, in all likelihood, by the name and in memory of the builder, Princess Anastasia (V. Shumov), i.e. e. the mother of princes Mikhail and Alexander Vorotynsky and the “common favorite” of these children of hers (Martynov).

But, after all, if the monastery received its nickname on behalf of Princess Anastasia, then it would be called Anastas ying or, simply, Nastas ying", not Anastas ov.– No, the monastery is named “Anastasov” after its first abbot, Abbot Anastasy; hence, often in monuments it is called simply “Nastasov” monastery and is never called “Nastasin”.

III. Temple

According to legend, the original Church of the Nativity of St. The church of the Mother of God was wooden, and in the seventies of the 17th century a stone church was built, namely in 1673. The builder of the temple was Abbot Jonah, with the assistance of His Grace Paul, Metropolitan of Sarsk and Podonsk. This is precisely evidenced by the so-called “Chronicle”, located at the end of the most ancient monastic Synodikon, immediately after the recording of the “contributions”. (See the full text below).

Built by Abbot Jonah, the stone Church of the Nativity of St. The Virgin Mary with chapels still exists.

The real Church of the Nativity of the Mother of God is square in plan. Placed “on the wards”. The walls of the lower floor are made of flagstone and part of the basement stone. The entire space of this floor is divided into several different-sized chambers, with vaults at the top, designated for the different needs of the monastery dormitory (dining room, bread room, etc.). The windows are blocked off with thick iron bars, and the walls of the windows have hooks for shutters.

The upper floor of the temple is made of large bricks (weighing over 12 pounds), the ceiling is vaulted. The windows are also secured with iron bars and provided with hooks.

The vaults of the refectory rest on one thick and low column.

The altar wall has three apses at the bottom, straight at the top, with three windows.

The temple is crowned with five domes, and the sixth is above the chapel of St. Varlaam Khutynsky. All chapters are crowned with seven-pointed crosses.

The entire building inside is fastened in the appropriate places with iron strips ("ties"), closed on the outside with thick iron rods.

The floor of the temple, according to P. Martynov, was paved everywhere with three-quarter oak squares, more than an inch thick. These squares, due to their heaviness, did not require any sewing. In the altar you can now see an example of such flooring, which has recently been replaced by floors in other places.

Within the walls of the building of one temple, on its northern side, there are two chapels: one, the smaller of them, to the east, in the name of St. Varlaam Khutynsky; and the other, larger one, to the west, in the name of the Great Martyr Catherine.

According to the testimony of the same “Chronicle”, the temple and its chapels were consecrated not at the same time, namely: a) the chapel of the Holy Great Martyr Catherine was consecrated on the 3rd day of November 1673, - b) the chapel of St. Varlaam of Khutyn was consecrated in 1675- in the year of May on the 18th day; and the Cathedral Church of the Nativity Ave. The Mother of God was consecrated in 1676. - “And all three churches were consecrated, by decree of the great Bishop (i.e., Metropolitan Paul), of the Good Monastery, Archimandrite Barsanuphius, of the same monastery with the abbot, Jonah and other priests, with a cathedral.”

On the southern and western sides of the temple there is a dug-in gallery with spans in the form of arches.

IV. Bell tower

According to the testimony of the same monastic Chronicle, in 1674 a stone bell tower was built, which still exists today. It is not high, but massive, reinforced with strong iron ties, closed on the outside with iron rods. Its top is pyramidal, hexagonal. There is a small room inside; below - a gallery with vaults forms the entrance to the church: initially - into the chapel of St. Varlaam Khutynsky, and then, through the left choir, to the solea and into the middle part of the present temple. Notable bells in the bell tower are:

1 . Even before, an old small bell hung on the monastery bell tower, according to P. Martynov, “remarkable for its bright, somehow especially echoing sounds.” An inscription was made on this bell in ligature, indicating that it was given as a contribution to the monastery by the head of the Moscow Streltsy Mikhail Petrovich Kolupaev in 7166 (from R. Ch. 1658). It probably still hung on the old monastery bell tower. Due to its disrepair, it was refilled in 1859 and now weighs 51 pounds.

Regarding this bell, P. Martynov says the following: “When, probably by order of the Eminence (Methodius), they wanted to remove this bell in order to take it to one of the Belevsky monasteries, the residents of the village of Anastasov, led by the Odoevsky man in the street Kashirin, openly they rebelled against the claimants and the matter, they say, almost came to hand-to-hand combat... The culprit of the small drama, as a result, was left alone, but until the case was resolved, it was sealed, with the prohibition of ringing. The local priest Gabriel Avksentiev, probably for inciting parishioners, was sent to Kolomna for a year (- subordinate), without permission to perform sacred functions; and the horse handler of the uprising, Kashirin, was excommunicated from the church (for how long is unknown). The result of this excommunication was that Kashirin was seduced by the Old Believers and hid in one of the Old Believer monasteries.

2 . Bell. The inscription is cut deep: “February 1739, 12 days, this bell in the Nastasov Monastery from Mr. General Senor (Senator) 1 Cavalier Alexei Ivanovich Torokanov in memory of his grandfather Mikhail Petrovich Kolupaev and his father Ivan Nikitich and his other parents weighs 35 pu. 23 ft. Lil Mikhailo Semenov Slizov.”

“In one act of the archive of the Tula Spiritual Consistory, 1746, No. 443, there is also a chapel next to the bell tower.” It was probably built on the site of the throne of the former church.

The fence near the temple was formerly wooden, but recently a new one was built, made of bricks, with a patterned brick lattice.

V. Landmarks

1 . Silver altar cross, gilded, 70 spools, below, on the handle - St. Nicholas the Wonderworker. The handle is decorated with carved herbal ornaments. On the handle there is an inscription (in mintage): “Summer 7168 (from R. Chr. 1660) April 16 December. This cross was made for the birthplace of the Blessed Virgin Mary and Saint M. Catherine. The investor is the head of the Moscow Streltsy, Mikhailo Petrov, son of Kolupaev, after his parents and after his brother Vasily Petrovich Kolupaev.”

2 . Altar cross, silver, gilded, 1 pound, 85 gold, covered with grass ornament. On the front side: in the middle - the Crucifixion, on the crosshairs: on the left - the Crucifixion of Jesus Christ, on the right - the Descent from the Cross; below - position in the coffin; above – Resurrection. – On the reverse side, in the medallions, there are inscriptions (in mintage) containing the name of the relics, particles of which are stored in this cross. There are forty particles in all, namely: “The Life-Giving Tree of John the Baptist, Euthymius the Great, the Great Martyr. Artemia, Alexandra Svirskago, Alexandra Nevskago, martyr. Andriana, Great Martyr. Procopius, Prophet. Daniel, Andrew the First-Called, Lazarus the Four-Dayed, Evangelist Mark, Ignatius the God-Bearer, Pimen the Great, Ephraim the Syrian, Mikhail Maliein, Stefan Novago, First Martyr Thekla, Great Martyr. Barbarians, great martyr. Marina, Theodosius the Maiden, Archdeacon Stephen, George the Victorious, Theodore Stratilates, James the Persian, Eustathius Placis, Tsar Constantine, Prince. Georgy Vladimirsky, book. Roman Uglitsky, Our Lady Anna, Great Martyr. Catherine, James the Lord's brother, Euthymius of Suzdal, St. much Nestor, Basil Bishop of Amosia, Anthony the Roman, Savva Storozhevsky, Evangelist Matthew.”

3 . The altar cross is four-pointed, wooden, covered with carved, armored, herbal ornaments and painted with gilding. (The exact same cross is in the Cathedral of the Transfiguration Monastery, in the city of Belev).

4 . Icon Christ Emmanuel, in a silver crown, 17th century. On the eastern wall of the altar of the shitty temple.

5 . Icon Christmas Ave. The Mother of God, placed behind the right choir in the main part of the temple, is an ancient icon painting. It is a large three-part fold with a pointed top. In the middle the event of the Nativity of the Virgin Mary is depicted; on the sections - in two rows - holidays. The edges of the icon field are lined with firebox silver basma. – This icon, as a fold and as especially revered, was undoubtedly taken out of the church for various kinds of circumstances during public worship or from home, outside the walls of the monastery.

6 . The ark silver, in the form of a dove (an image of the Holy Spirit), suspended above the altar inside the canopy (ciborium) of the main altar. In ancient times there was a custom in such arks (as a precaution against mice, etc.) to keep the Holy Gifts. – So, it is known that until 1812, in the Moscow Assumption Cathedral, in the main altar, at the top of the canopy above the throne, a golden dove (depicting the Holy Spirit) was also suspended, in which the Holy Gifts were kept; it is also mentioned in the inventory of the cathedral in 1627.

7 . The ark, in the form of a small temple, is silver. There is an inscription on it:

“In the summer of June 1701, on the 13th day, this silver ark was built to preserve the most pure holy mysteries with the blessing of His Eminence Hilarion, Metropolitan of Sarsk and Podonsk in Likhvinskaya district in the house assigned to the Nastasov Monastery in the Church of the Nativity of the Ave. Mother of God from old vessels that was the alms of the former Right Reverend Paul, Metropolitan of Sarsk and Podonsk, and into that ark that old silver all came out weighing 2 pounds. 12 spools."

8 . The chalice is silver, gilded, with armor embossing. Along the upper edge there is an inscription (in mintage): “Receive the Body of Christ, the immortal source, taste alleluia.” – Along the lower edge: “165 (i.e. 7165 from R. Chr. 1657) of the year September 1st day gave silver vessels in Likhvinskaya district for the Nativity of the Virgin Mary in the Nastasov Monastery, the widow Marina Mikhailovskaya, the wife of Ivanovich Zybin, contributed to her husband and herself “. – This chalice belongs to: Paten, with the inscription “Behold the Lamb of God,” etc., star, a large, curved spoon and two plates, one of which depicts the Cross of Calvary, with the caption: “We worship Your Cross,” etc.; and the other with the image of “The Sign of the Ave. Mother of God" and the signature: "I place all my hope in you, Mother of God, keep me in your blood."

9 . Chalice silver, gilded, with armor embossing. Along the upper edge is the signature: “Receive the Body of Christ, the immortal source, taste alleluia.” On the apple of the handle are “seraphim” and “cherub”. On the pallet is an image of the suffering of Christ. At the bottom there is a signature: “Summer 7205 (from R. Chr. 1697) year of the month of October 19th day.” Along the edge: “to the Nastasov monastery in the cathedral church, church vessels to the soul of the commemoration of the okolnichy Mikhail Petrovich Kolupaev, given by his wife, his widow Ksenia Ivanovna.” – This chalice belongs to: Paten, with the image of the Lamb - Christ in the chalice, winged by Cherubim. An asterisk and two plates: one with the image of the Sign, winged by Cherubim, and the Evangelists.

10 . The shroud is small, embroidered with silk and silver with the image of Jesus Christ in the tomb: above him are angels with ripids, between them are Cherubim. (Currently this shroud is in the Tula Chamber of Antiquities).

11 . Censer silver, in the form of a church, with a hipped pyramidal top, a dome and a cross, on ringed chains, covered with grass armored ornaments. Inscription: “In the summer of 7180 (from R. Chr. 1672) of the month of Genvar, on the 30th day, this censer was built by Abbot Jonah with the deposit money of various investors in the Livipsky (Likhvinsky) district in the house of the Most Pure Mother of God in the Anastasov Monastery and the weight in it is two pounds twenty spool valves.

12 . Felonne, according to the description of P. Martynov, brocade, gold on red soil, the hem is lined with loose white brocade; The cross and star are sewn in gold on black velvet, with a raised seam.

13 . Felonion, according to P. Martynov’s description, obyarin, white, with herbs, mantle on red velvet: embroidered with gold, high seam; the hem is lined with black satin with silver mesh; cross and star made of red brocade.

In the Anastasovsky Church, quite a few books have been preserved, remarkable either by the age of printing, or by the decoration of the binding, or by the signatures on them. These are:

1 . Table Gospel, fol. Moscow. 1668.

2 . Gospel altarpiece, in a silver, gilded frame. 1681. Inscription: “The present two hundredth (i.e., 7200, from R. Chr., 1692) year of October, on the first ten days, the widow Tatyana Ostafieva, daughter Grigorievskaya wife of Afonasyevich Kologrivov, gave the contribution of the Gospel to the house The Most Holy Theotokos in Lifenskaya (Likhvinskaya) district in the Nastasov Monastery in eternal remembrance.”

3 . Gospel altarpiece. Moscow. 1794

4 . Gospel Educational, Sunday. Moscow. 1794.

5 . Apostle. Moscow. 1699.

6 . Menaea common. Moscow. 1694

7 . Menea. March and May. Moscow. 1705.

8 . Octoechos. Moscow. 1666.

9 . Synaxarion. Moscow. 1677.

10 . Prologue. Moscow. 1677. Signature on the sheets (italics): “198 (i.e. 7198 from R. Chr. 1690) on June 4th, the prologue attached this book in the Moscow district in the Sourozh camp to his estate in the village of Alexandrovo to the Church of the Nativity of the Most Holy Mother of God Nikita Borisov and signed the amen with my sinful hand. - In the current year of the two hundred and third (i.e. 7203 - from R. Chr. 1695) year of Genvar in 21 de. this book March 30 de. Nikita and Pushkin gave a contribution to the house of our Most Holy Lady Theotokos of the Most Holy Nativity in the Anastasov Monastery for his son Afanasy and signed it with my hand.”

3 . “On the 20th day of the summer of June 7152, in memory of the holy venerable martyr Fevronia, the servant of God Evdokey Ivanova, wife of Mikhailovich Zybin, reposed in the monastery Efimiya.”

4 . “In the summer of April 7163, on the day of the bright resurrection of Christ, the day of remembrance of Anostol Aristarchus, Peter and Trophimus, the servant of God called Andrei, prayer name Bartholomew Mikhailovich Zybin, reposed.

1 . “On the 25th day of the summer of December 7183, on the feast of the Nativity of Christ, the servant of God John Andreevich Zybin reposed.”

6 . “In the summer of December 7188, on the 22nd day, the servant of God Kirill’s wife, Andreevich Zybin, passed away.”

7 . “In the summer of November 7199, on the 22nd day, in memory of the saints (apostle) Arkhip and Philemon, the servant of God (wife) of the stolnik... Afanasevich Kologrivov reposed in the summer of 43"...

8 . “7207 (from R. Chr. 1699) of the year June on the 8th day, the servant of God Gavrila Ivanovich Sokovnin died on the day of the Great Martyr Fyodor Stratilates and his namesake was June on the 13th day of the Council of the Archangel (Gabriel) from birth to his death he was 59 years old “.

9 . “In the summer of February 7207, on the 27th day, Antonina Ivanovna, Prince Ivanova, daughter of Timofeevich Vadbolsky Gavrilova, wife of Ivanovich Sokovnin, passed away, and from birth her life was 60 years 9 months and her namesake was June on the 10th day in memory of Timofey Bishop of Prussia and her name was given according to the prologue.” .

10 . “On the 13th day of the Nativity of Christ, on the 13th day of March 1707, the servant of God Kirila Andreevich (Zybin) reposed.”

11 . “On the 14th day of the summer of June 1707, the servant of God Ivan Gavriilovich Somov reposed, this stone was laid by the son of his commissar ub (?) Afanasy Ivanovich Somov.”

12 . “On the 1st day of the summer of 1763, the servant of God passed away, seeing off his son near the city of Ruza, the steward Grigoriev’s wife, Afanasyevich Kologrivov, Tatiana Ostavyevna.”

VIII. Synodik of O. V. Nedobrogo.

The oldest monastic Synodikon is a manuscript from the 17th century, in sheet form. Binding in board covers, not original. The oldest part of the manuscript is written in a beautiful half-chart, the titles and initial letters are in cinnabar. This synodikon is a gift to the monastery from Osip Vasilyevich Nedobroy, as evidenced by the semi-charter signature at the bottom of the leaves: ... “on the 7th day of July, the synodikum placed this book in Likhvensky district in Nastasov Monastery to the Church of the Nativity of the Blessed Virgin Mary and the Holy Great Martyr Catherine in eternal remembrance Osip Vasilyev is the son of Nedobrov after his parents and henceforth according to his soul.”

Since among the names of the Moscow patriarchs recorded by the first scribe, Patriarch Pitirim was the last recorded, it follows that the Synodik was written under Patriarch Joachim.

At the beginning of the Synodic, as usual, there are several articles of the preface, namely:

1 . Synodik or Pomyannik, an admonition to the inquisitive Orthodox reader in the preface to the book of the Synodik on benefits for the dead. There are three thumbnails with this article, one at the beginning and two at the end.

a) The first miniature on a special sheet: Agios Jacob, brother of God. The Apostle James is depicted full-length, with an open head, wearing a wide phelonion, on top of which is a white cross omophorion, and a club on his right hip; the cassock is green, still wearing an epitrachelion; on the right thigh there is a red scarf. The right hand blesses the name, the left hand holds the Gospel on a scarf. The Apostle stands on an open hill, behind which there is a city. – The text of the article begins with the words: (Save) bodies of speech: let those who serve the altar eat from the altar.

b) Second miniature: P sermon of the saints Apostle. Below is the city, outside it are the “Apostles of the Lord,” two numerous hosts. Above them, on the clouds, blessing the Apostles with both hands. Four pipes stand out from the clouds, located in the downward direction and resounding to the universe; on top of this there is also a row of clouds, this is the mountain sky, from where the pointed rays emanate.

c) Third miniature: The terrible coming of Christ. – Above is the sky in the form of a scroll, with a fiery radiance, it is rolled up by angels; below him, in the first row, is Christ on a rainbow and in a rainbow halo: standing before Him are the Mother of God, John the Baptist and a host of angels, all on the clouds. In the second row are the twelve Apostles sitting on thrones: they are separated by a throne on which is the Calvary cross; under it is the right hand of God, and in it are the souls of the righteous and scales, with the inscription: the souls of the righteous are in the hand of God them righteous rule. Facing the throne are: on the left the “Apostle”, on the right – the Mother of God and Moses with the host of the righteous of the Old Testament. Below is the usual image: on the right is the fiery mouth of hell, with demons and sinners, and on the left is paradise, where the “robber Rakh” is and where the righteous follow, for whom Ap. Peter unlocks the gate with the key.

Then follow:

2 . The parable of our Reverend Father Varlam about life and death, and about vain wealth.

3 . Parable of our Reverend Mother Afonasia Abbess about departed souls.

4 . The Angel's message to the Monk Macarius. At the same time - d). Fourth miniature: Torment of a sinner. The drawing represents a mountain landscape. Above him, in the sky, are the trees of paradise. Between heaven and earth - the angel of the Lord holds a soul in his arms in the form of a naked man, lifting it to heavenly paradise. In the bowels of the earth is the space of hell: below – Satan sits on a two-headed beast, with Judas on his knees; behind him are sinners. Above, in three compartments, there are special places of torment; on the right - fierce scum, on the left - With The mole is boiling, at the top there is an unquenchable fire.

Finally, - 5. Parable of our Venerable Father John D'Maskin. - With her, -

e) Fifth miniature: I see you in the grave and am horrified. The drawing represents a mountain rocky landscape. Between the rocks a monastery is visible, with high chambers, walls and towers. In the lower part of the landscape there is a funeral cave, in it there is a tomb in which the skeleton of the deceased is covered crosswise with the lid of the tomb; monks stand in front of it on both sides, reflecting on death.

Then follows “Commemoration of the most holy ecumenical patriarchs, pious kings, etc., the most holy patriarchs of Moscow and all Russia, the most reverend bishops of Sarva (Sarsky) and Podonsk, etc., the great princes of all Russia, kings and great princes. Moskovskikh, etc.

Clans of princes, boyars, etc..

1 . Family of the boyar Prince Ivan Mikhailovich Vorotynsky. This is the founder of the Anastasov Monastery. Beginning: “Lord remember the souls of your deceased servants and slaves: Grand Duke Vasily (Vasilievich), Tsar and Grand Duke John (Groznago),” etc.

2 . Family of the boyar Prince Ivan Nikitich Odoevsky. Beginning: “Prince Simeon, Prince John, Prince Vasily, Prince Peter, Prince Theodore, Prince Roman,” etc.

3 . Family of Prince Alexy, Prince Vasilyev, son of Baryatinsky.

4 . The family of Theodore Ioannovich Sheremetev.

5 . Family of Grigory Ofonasievich Kologrevov.

6 . Family of Gavril Ivanovich Sokovnin.

7 . Somov family.

8 . Family of Mikita Stepanovich Zhdanov.

9 . Family of Mikita Borisovich Pushkin.

10 . Family of Kosma Filatievich Bezobrazov.

11 . Family of Abbot Jonah of the Anastasov Monastery. This is the builder of the existing stone temple in the village of Anastasovo.

12 . The clan of Osip Vasilyev, son of Nedobrov. This is the builder and contributor of this Synodic.

13 . Zybin family. Many of them are buried at the monastery (see “Cemetery”).

14 . Family of Peter Lodyzhensky.

15 . Family of Evfim Pankratevich Zybin.

16 . Family of Ignatius Kolupaev.

17 . Family of Raevsky Alexia and Ageya Tigov children.

18 . Family of Vasily Osipov, son of Odoevtsev.

19 . Family of the Nastasov Monastery of Abbot Tarasius.

20 . Family of Elder Zasima Pushechnikov.

Then follow the “births” of different persons. All such genera are over one hundred and forty. Here, by the way -

Childbirth: Alexei Bryulva, Salyumenya Bulkanov, Feodor Sokovnin, Abbot Jonah, Abbot Sergius, Prokuda Bunin, Black Priest Serapion, Abbot Jonah from Serpukhov, priest Vasily Yura from Moscow, Ioann Kolupaev, Stefan Pokradushi, Vasily Gololobov, Sherokin (Sharovkin) monastery, village of Stromka peasant Alexei Kondratov, etc.

Abbots

In the monastic Synodikon, after a number of “generations” of princes, boyars and iroch., there is a special section - for abbots and monastic brethren - under the title: “Here to write this Anastas Monastery abbots, and builders, monks and brethren.” And here, among the abbots, the following are recorded:

1 . Builder Anastasy. A monastery was founded under him and named after him. Anastasov.

2 . Builder Ignatius Pechenkin. It is recorded with a note in the “Inset Book” that there are many of its buildings in the monastery, its family is recorded in the Synodikon.

3 . Builder Nathanael, his family is recorded in the Synodikon.

4 . Hegumen German, by order of the prince. Mikhail and Prince Alexander Vorotynsky, “arranged” the “Inset Books”, in 1558.

5 . Hegumen Theodosius.

6 . Hegumen Joseph.

7 . Hegumen Ephraim.

8 . Archimandrite Veniamin.

9 . Hegumen Pakhnuty (Paphnuty).

10 . Archimandrite Pitirim.

11 . Hegumen Nikon.

12 . Hegumen Galasiy (Gelasy).

13 . Hegumen Theodosius.

14 . Hegumen Nikodim.

15 . Hegumen Filaret.

16 . Builder Afonasy.

17 . Hegumen Tarasius, his family is recorded in the Synodikon.

18 . Higumen Nikon.

19 . Hegumen Anthony.

20 . Hegumen Sergius, mentioned in the “Inset Kiig” under the year 7122, his family is recorded in Syanodik.

21 . Hegumen Joseph, mentioned in the “Load Book” under the year 7168.

22 . Hegumen Jonah, builder of the hitherto existing stone temple, in 7177–7184, his family is recorded in the Synodikon. “He ruled the monastery for a long time and died in 7207 (1699), buried under the Church of the Nativity, as can be concluded from the inscription on the stone slab lying to the right at the entrance to the stone gallery.”

From the Χ VΙΙΙ century the following are known:

23 . Hegumen Moses, who already in 1712 did not have the position of abbot due to his old age and was listed in the brotherhood of the monastery; in 1714, following a complaint about his violence filed by the monastery peasants of the village of Dryaplov, he was expelled from the Anastasov Monastery to the Good Monastery.

24 . Abbot Ignatius, the successor of Moses, known since 1712, ruled the monastery until 1714.

25 . Hegumen Dionysius was abbot from 1714 to 1718, this year he was transferred from the Anastasov Monastery to Przemysl, to the St. Nicholas Monastery.

26 . Hegumen Cornelius, from 1718 to 1721

27 . Hegumen Hilarion, 1722

IX. Loose-leaf book

In the same binding as the Synodikon is the monastery “Inset Book”. At the beginning it says:

“Summer of 7066, (from R. Chr. 1558) November in 1 de. They ordered, Prince Mikhailo, and Prince Alexander Ioanovich, in their patrimony in Odoev at the Rest of the Holy Mother of God in the Anastasov Monastery, to hegumen Herman, and the disciple, and all the elders of their parents, to feed them, because they set up those monasteries in their patrimony, and built them every building, and land was given to that monastery as long as the monastery stood. And whoever gave five ten rubles or more, and he is written in both synodics in the eternal and in the daily without calculation, as long as the monastery stands. And whoever gave less than fifty rubles should be kept in the daily synodik for as many rubles for as many years, and in the eternal synodik without calculation.”

Then follow the notes, in particular, about which of the princes were depositors and how to commemorate them. Namely:

1 . “Sing and rule the cathedral, sing prayers, and serve mass according to Prince Theodore Yuryevich Vorotynsky, and feed large quantities of food and write it to both synodics in the daily and in the eternal without display, as long as the monastery stands. And feed him food in memory of him, on the 11th day of the month of November. in memory of the holy martyr Mina and Victor and Vincent, your holy father Theodore of Studius."

2 . According to Prince Mikhail Fedorovich Vorotynsky.

3 . According to Prince Mikhailov Fedorovich, princess, monk schema monastic Euphrosyne.

4 . According to Prince John Mikhailovich Vorotynsky. Here - “feed two large feeds for a year,” “one feed for his birth,” and “feed another feed for his death.” Here, by the way, “and give alms to the poor, half a ruble at a helm, and half a ruble at the other helm, as long as the monastery stands,” and so on.

“And a donation to Prince Ivanov Mikhailovich, for the Nativity of the Most Pure One, to the Nastasov Monastery: the village of Rymshino, and Martinovskaya, and Podromanovo, too.”

5 . According to Prince Ioannov Mikhailovich Vorotynsky to Princess Nastasia.

6 . According to Prince John Ioannovich Kubensky. Here, by the way: “of course, do not pawn Prince John Ioannovich Kubensky, and distribute alms according to Prince John Ioannovich Kubensky to the poor for a hryvnia on the stern, and on the other stern for the same grivna, as long as the monastery stands.”

7 . “According to Prince Ioannova Ioannovich Kubensky, the schema monk Princess Alexandra.”

8 . “According to Prince Volodymyr Ioannovich Vorotynsky.”

“And the donations of Prince Volodymerov Ioannovich for the Nativity of the Most Pure Ones to the Nastasov Monastery, the village of Filimonova.”

Next, the conditions are set out for how to remember living and deceased depositors, according to their contributions, namely, to remember the one “who gives a village or hamlet to the Nastasov Monastery or 20 rubles of money, or 15 rubles, 10 rubles. And whoever gives less than 5 rubles to the Nastasov Monastery will be commemorated in the daily synodik, for as many as half rubles, for as many years, and in the eternal - without calculation. And whoever gives a ruble to the Nastasov Monastery, write it in the eternal synodik - without calculation, and take half a ruble from someone else, and write it in the eternal synodik.”

“And the donations of all people to Hegumen Herman, or according to him someone else will be the Abbot and the priest and the elders, write all the books nearby, who will give what, and write down the services and food for them, and write their donations in the state books, and write the food in the cellar books on them."

“Igumen Herman, by order of his sovereigns Prince Mikhail and Prince Alexander Ioannovich Vorotynsky, arranged these books in the monastery at the Nativity of the Most Holy in the Nastasov Monastery to sing for them and feed for all the dead, and for the living to pray to God until his belly, as long as the monastery stands and hand I attached mine to these books; and whoever the abbot or builder after me at the Nativity of the Most Pure Ones in the monastery in Nastasovo will also sing and edit according to those books, and put his hands to these books, and whoever the abbot or builder will not learn to sing and edit according to these books, and will not use his hands he will add it and give the answer to God himself.”

1 . “Sing and rule the cathedral, sing prayers and serve masses and feed large sterns according to Prince Alexander Ioannovich Vorotynsky in the monk Arseny.

2 . According to Vasily according to Uvarov.

3 . According to Lavrentiy according to Mikhailov's son Bunin.

4 . According to Nastasovsky the builder according to Ignatius Pechenkina.” This is the second abbot of the monastery. It is said here about him: “Write it in both synodics, in the daily and in the eternal, without laying out, while the monastery stands, but do not lay down the stern of it, because there are many of its buildings in the monastery.”

“According to these books, the builder Nathonail fed the stern and laid his hand, and henceforth whoever will be on it with the Most Pure One, and he, too, will not be laid and fed according to his strength, but the monastery and mass will be sung by the cathedral. And whichever the abbot or builder lays, he himself will give an answer to God about that.”

Following the entry of the builder Nathanael there are a number of entries by different persons, but without the designation “fodder”. The contents of the contributions from these records are very interesting in everyday life, since they begin in the middle of the 16th century. Here is the entire series of these entries:

1 . “John Goloperov gave to the house of the Most Pure One for himself and his parents” (what and how much Goloperov gave is not said; probably

usual small cash contribution).

2 . Yes, in the same year (?) Euthyme from the village gave it to Prichistaya Pyatnitskaya’s house. Cool gelding gray iron for two rubles and two rubles of money.

3 . Elder Artemy the Dark gave three rubles of money to contribute to the house of the Most Pure One.

4 . Summer 7082 (i.e. from R. Chr. 1574) of the month of September on the 8th day. Nason priest Voskresenskaya and Golovenek gave the Most Pure One four rubles of money and a bay gelding with a saddle and two bees and ten kopecks of rye for the house, and that rye was given for the funeral after my belly.

5 . Summer 7082. The peasant Artemy gave three rubles of money to contribute to the house of the Most Pure One of Golavin.

6 . Summer 7082. Father Stefan gave thirteen rubles of money to the house of the Most Pure Btsa Pokrovskaya, which he took from the Fektist Gretshchina dream from a monastery peasant of twenty-five rubles of money, and of that money, twenty-five rubles, he gave thirteen rubles of money to the house of the Most Pure Btsa.

7 . Summer 7083. The peasant Nikita Kotov gave two good bees to the house of the Most Pure Bdtsa for two rubles.

8 . Summer 7107. Denis Ivanov, son of Batishchev from Cherni, gave a blue gelding to the house of the Most Pure Bdtsa for three rubles and a ruble of money.

9 . Summer 7083. gave to the house of the Most Pure Bdtsa in the Nastasov Monastery the contribution of Shiroka Nikiforov, sn gunner, eighty chain mail armor...

10 . Grigory Petrov from Dubova gave two rubles of money and three bees, the best of the six, to the house of the Most Pure Mother of God in Nastasov.

11 . Summer 7087 He gave the contribution of the Most Pure Mother of God to the house of Mikhailo Pokrovskaya from Pavlovsk a tablecloth of 11 cubits and a fly of gold and silver.

12 . Summer 7102. I gave two rubles to the contribution of the Most Pure Mother of God to the house of Ivan Borisov.

13 . Summer 7108. Ivan Borisov gave the deposit three rubles of money, and in total his deposit was five rubles.

14 . Grisha Poroshin gave five rubles to the deposit.

15 . Summer 7105 The gunner Nikita took monastic vows at the Nastasov Monastery and contributed thirty quarters of all kinds of bread and fifteen kopecks of unmilked rye under Abbot Sergius.

16 . In the summer of 7108, Eutycheus took monastic vows, and in the monastic guild Ephraim gave five rubles of money to the contribution of the Most Pure Theotokos under Abbot Sergius.

17 . That same year Sidor took monastic vows and Siman gave five rubles of money to the house of the Most Pure Mother of God.

18 . Andrei Polyanskoy took his hair and donated two horses.

19 . In the summer of 7122, Prince Vasily Mikhailovich Tyufyakin gave two bales of hops for five rubles to the house of the Most Pure Mother of God and the Holy Great Martyr Catherine of Christ in the Nastasov Monastery.

20 . Summer 7107. On the 6th day of January, Stefan Mozolevsky took monastic vows and contributed to the house of the Most Pure Mother of God a gelding, a cow, and thirty quarters of rye. yes, twenty quarters of flour. and ten spring bread.

21 . On the same day, Dolmat Tishkov took his hair in the foreign workshop and gave the contribution to the Savras gelding and a cow.

22 . In the summer of 7122, Peter Kozhukhov brought forty altyns of quitrent money from the peasants from the monastery, and Abbot Sergius took it.

23 . On the 8th day of the summer of January 7107, Grigory Minin’s son Metchenev gave a bay gelding and a Kovuru mare and a total tribute of five rubles.

24 . 168th (i.e. 7168 - from R. Chronicle 1660) Maya on the 17th day. Potap Denshin gave three rubles to the deposit under Abbot Joseph and under the cellarer Elder Anthony and under the treasurer Elder Euphilia.

X. Chronicle

The “Inset Book” in the Synodikon is followed by a chronicle legend about the construction of the Church of the Nativity of St. Mother of God. –

„Leta Z.R.O.Z. (7177) May 5th, in the Likhvinsky district in the Nastasov Monastery, the stone Church of the Nativity of the Blessed Virgin Mary with a refectory and with borders and porches was built. the limit of the stay of the Great Martyr Catherine, and the holy father Varlaam of Khutynsky in the chambers. During the reign of Grand Duke Alexy Mikhailovich, autocrat of all great and small and white Russia. Between the Patriarchate by decree of the Most Reverend Paul, Metropolitan of Sarsk and Podonsk. and by his care and zeal this church was completed, 3.P.P.A. (7181) and the limit of the Great Martyr Catherine with a meal was illuminated, the same year, November on the 3rd day. and in R.P.V. (182, i.e. 7182) a stone bell tower was built, and in the RPG (183, i.e. 7183) May in 18, the border of our holy father Varlaam of Khutyn, the wonderworker, was consecrated. the same year a stone cellar was built; the same summer, the stone cathedral church of the resurrection of Christ was built in Odoevo; and all that stone structure, by order of the great bishop, was built by the same Anastas monastery, Abbot Jonah. and in the RPD (184, i.e. 7184) year, September at 7, the cathedral church of the Holy Day of the Holy Father was consecrated. and all three churches, by decree of the great bishop, were consecrated by Archimandrite Barsanuphia, the same minister with Abbot Jonah, and with the other abbots and priests of the cathedral; That same summer in September, on the 9th day, His Eminence Paul, Metropolitan of Sarah and Don, introduced himself.”

The “chronicle” is again followed by a memorial record of “births”. Here, by the way, are written:

“The family of Colonel Alexy Ioannovich Tarakanov. And on the days written below, it was given to him, the colonel, to the monastery to deposit golden clothes and invite the abbot to serve the liturgy for the repose.”...

Family of Bogdan Botavin.

Arseniev family.

Kind of Kunai Ofrosimov and so on.

XI. Synodic Μ. P. Kolupaeva

Manuscript of 1691, small 1/4 sheet, bound in leather. Written in small half-steps. At the beginning there is a vignette in the form of a circle painted with blue, green and red paint. It contains the title with which the depositor, okolnichy Kolupaev, begins to write about his contributions, namely:

“Synodik of Okolnichey Mikhail Petrovich Kolupaev Written by the Summer of the ZRCHO (that is, from R. Chr. 1682) July in de. Given in a generous (n) (s) way Uezd in the Odoevskaya registry in the Nastasov Ministry that on the Upa River above the city of Odoev was immediately given to the contribution of the parents chasuble isorbaf cherry grass large golden mantles colored gold velvet trimmed satin red lace around the mantle and around the hem kozylbatskoe colored lining of green kindyak and to the same chasuble on (d) sacristan isorbat colored scarlet and other different colors and silks of grass golden mantles isorbat of cherry grass golden large hems satin green lace near the vestment and hem and sleeve kozylbat colored and lining of kindyak green and that of the chasuble and the price of the vestment is known, and for that contribution, let the abbots and all the priests commemorate my parents, which are written in this senodic below.”

Therefore, instead of the usual “prefaces,” this Synodikon contains only a general commemoration of all the “unfortunates,” who especially require the prayers of the church or who have no one to remember.

The beginning of this commemoration is written in a special vignette painted with blue, red and green paint. Here is the text of this very characteristic both in language and type of commemoration:

“Lord remember the souls of those who believe in Christ and who fought for the holy churches of God and for the most venerable monasteries, and for the Blessed Kings and the Great Princes and for Orthodox Christianity, who shed their blood and bowed their heads for the whole world, those who were beaten by the Tatars and from Lithuania and from the Germans, and from all the filthy tongues of other faiths and from internecine warfare the dead were beaten.”

“Lord remember the souls of the servants of your blessed foolish widows and the lame and blind beggars who wander the streets, and in every place who have no place to bow their heads in their sorrows and in illness, who have died.”

It is written in the charter, the initial letters are curly and colored.

Family of the okolnichy Mikhail Petrovich Kolupaev. This is the Kolupaev to whom the present synodikon and, as it is written in it, precious vestments were given as a contribution. – Here, among the names of his family, “Lupp killed” and “Nikita (Luppovich) killed” are written down, the same one who “did not kiss the cross with thieves” and for this was thrown from the tower of the Odoev fortress.

Genera and names of different genera. Namely: Lykovs, Nedobrovs, Orinkins, Speshnevs, Arsenyevs, Anymovs, Kortashevs, Belikovs, Vorypaevs, Kolyubakins, Chertovykhs, Ladishnykhs, Iskanskys, Ushakovs, Zhdanovs, Zybins, Erokhovs, Khoroshevs, Botavins, Klychnikovs, Sokovnins, Rtishchevs, Afrosimovs, Bezobras (zo)vy, Filiny, Podgoretsky, Yablonsky.

Family of the steward Ivan Nikitich Tarokanov.

Family of Peter Dementievich Soimonov.

Family of Ivan Ivanovich Neznanov.

Family of Poluekhta Ivanovich Naryshkin.

Family of Duma nobleman Afanasy Osipovich Pronchishchev.

The family of the okolnichy Mikhail Petrovich Kolupaev, his courtyard people.

Family of the boyar Prince Yury Ivanovich Ramodanovsky.

XII.Management

In the 16th, 17th and 18th centuries, the Anastas Monastery was assigned to the Likhvinsky district, now a district of the Kaluga province, and formerly of the Krutitsky Diocese, and was assigned to the Krutitsky bishop's house. For the counties of Likhvinsky, Odoevsky, Chernsky and Novosilsky, in matters of Diocesan administration, the monastery in the 18th century had the significance of an administrative place, a kind of spiritual district government, at least this was the case in the first quarter of this century. In the monastery there was an abbot's office with a clerk who was in charge of the written part of it; however, the management of Diocesan affairs in the designated districts did not belong to the abbot alone, but was shared with the priestly elders. The decree of Krutitsky Metropolitan Ignatius of 1719 defines the rights of their authorities and duties in this regard: “in all spiritual matters, to guide people of the church rank; watch diligently over the collection of duties so that there is no concealment; see that no one serves in the church without letters and episcopal memorials, and those who do not have them should be sent to the bishop’s treasury; accept petitions, recording them in books, but apart from interrogations, do not carry out any business yourself, but send notebooks for execution to Krutitsy (in Moscow) for all months without delay; collect printing duties from the orders sent to the defendants and, finally, forward the submitted census books of priests and sextons.”

XIII. Possessions

At different times, villages and hamlets belonged to the Anastasov Monastery, namely:

Around the half of the 16th century, the Avastasov Monastery was given the villages of Rymshino and Martynovskaya, Podromanovo, and Podromanovo for eternal possession by the princes of Vorotyn - the “donation” of the founder of the monastery, Prince Ioann Mikhailovich Vorotynsky; the village of Filimonovo - the “donation” of Prince Vladimir Ioannovich Vorotynsky. In the first quarter of the Χ VΙΙΙ th century, the monastic estates were: Likhvinsky district Podmonastyrskaya settlement (now the actual village of Anastasovo) with villages in which the bishop's cattle yard was located; Odoevsky district, the village of Dryaply with villages; Belevsky district, the village of Lasinskoye; Podyakovlevo village, Novosilsky district. In one decree of 1714 about the village of Podyakovlevo, it was noted that from ancient times it was behind the Anastasov Monastery and was returned to it again.

Among the monastic villages mentioned are: Krasenki, Filimonovo, Tatevo, Golenevo, Podromanovo and Gostyzh. In the list of monastery peasants of 1716 it is said that most of them either walked around the world or lived V poverty; and many of the peasants of the village. Goleneva, who suffered from the fire of 1713, fled to God knows where. By 1716 there were at least 244 households of monastic peasants.

Given the poverty of the peasants, the state of the Anastasov Monastery could not be sufficient; this is also evident from the small number of the monastery staff. So, in 1722, in the monastery, except for the abbot, there was not a single hieromonk and there was no one to conduct church services.

In view of this poverty, the more urgently needed and more convenient was the abolition of the monastery - in 1764.

XIV. Abolition

In the second half of the 18th century, the Anastas Monastery, like many others within the Tula Diocese, was closed. But, according to P. Martynov, “for some reason, the 1764 law on the abolition of many small monasteries in Russia was not immediately applied to Anastasov. (Is it because, Mr. Martynov guesses, that he, considered a “brownie,” owned the gift of private individuals, and not the state?). Only 20 years later, i.e. in 1784, the monastery turns into a parish church.”

XV. Coming

After the abolition of the Anastasov Monastery, the village of Anastasovo was ranked, just like the monastery before, in the Likhvinsky district of the Krutitsa Diocese; in the act of 1786 it is already assigned to Odoevsky of the same Diocese; from 1788, with the transfer of the city of Odoev from the Krutitsa Diocese to the Kolomenskaya Diocese, the village of Anastasovo passed into the department of the Kolomenskaya Diocese, and then from 1799 - the Tula Diocese.

Upon the Monastery’s application to the parish, the following were assigned to it: Anastasovo, Tatevo, Filimonovo and Krasenki, with an allotment of 35 dessiatines of parish priests. 2056 soot. land.

The clergy was supposed to consist of four persons: a priest, a deacon, a sexton and a sexton. Among the priests known from the very beginning of the parish:

Pachomius, transferred from Nizhny Posad, from the abolished Assumption Church. This is a former settlement located on the right bank of the river. Upy, against the old Odoevsky settlement.

Gabriel Avksentiev,

Gabriel Shcheglov, son of Gabriel Avksentiev,

Ioann Malinin,

John Borisoglebsky,

Nikolai Makkaveev,

Ioann Klyucharyov,

Pavel Znamensky,

Alexey Bogoyavlensky,

Ilya Kudryashev.

In the last century, until 1870, clergy s. Anastasov consisted of a priest, deacon and psalm-reader, but this year the deacon’s place was closed.

The parish of the village of Krasnoye is assigned to the parish of the village of Anastasova.

Now the church land is 34 tithes, 857 soots.

Since 1891, there has been parochial trusteeship in the village.

In 1891, in the village. In Anastasov, a literacy school was founded, which later, in 1897, was transformed into a parochial school.

Nikolai Troitsky.

“Exposure” is the withdrawal of a deposit, i.e. termination of the obligation to remember the depositor after the expiration of the term, according to the value of the deposit. Hence, without display, Means - continuously, forever. Author.