Klintsy. Chronicle of the Klintsovskaya press. The first printing houses of the Bryansk region
CHAPTER FIRST.
General information about the Russian woolen industry and about Klintsy.
Some general information about the Russian woolen industry. About the founding of Klintsy, about the past of the settlement before the emergence of the wool industry in it. - Klintsy from the moment cloth factories appeared in them to the present day. - Klintsy is a cultural center. - Free Klintsov printing house. - Feature economic development Russia for a hundred years.
Some general information about the Russian woolen industry.
The Russian woolen industry, which has more than 250 years of existence, is one of the oldest branches of Russian industry. Over the course of a long journey, she has gone through a great evolution. Having arisen under Peter exclusively to meet the needs of the army and for a long time producing only coarse soldier's cloth, at present it is divided into three large and completely independent branches of woolen production: coarse cloth, fine cloth and worsted cloth.
Until the second half of the 19th century, the production of coarse cloth from Russian wool (beaver, baize, urs, blankets, tights, army cloth, tailor cloth and Russian cloth) was scattered in 34 provinces mainly in noble patrimonial factories and was carried out by serf labor. With the liberation of the peasants, when the noble industry perished, the production of coarse cloth was concentrated mainly in four eastern provinces: Saratov, Penza, Simbirsk and Tambov, where noble factories, long before the fall of serfdom, gradually passed into merchant hands. On the eve of the imperialist war, some of the factories in this area had reached large proportions, were not badly equipped, and represented big capitalist enterprises. In addition to the factories in these provinces, coarse cloth was also produced at some Moscow factories, such as Babkinskaya (Kupavinskaya, built under Catherine; at first, Kupavinskaya was a silk factory and only later was it converted into a cloth factory); at several factories in the Yekaterinburg (Sverdlovsk) province and at two more factories - Glushkovskaya in the Kursk province and Murminsk, 20 miles from the city of Ryazan.
The Glushkovo factory, the oldest cloth factory within the Soviet Union, founded in 1719, still exists today, having preserved a lot of antiquity.
The production of fine cloth, which arose in Russia at the beginning of the 19th century, developed mainly in the Moscow region; somewhat later in Leningrad, the Baltic region, Bialystok and Klintsy.
Moscow is the cradle of the Russian wool industry. The first Russian cloth factory of Fyodor Serikov was founded here. Until now, the remains of one of the Petrovsky factories in the form of the Cloth Baths building have been preserved on the Bolot. Moscow, starting with the production of coarse army cloths and karazei (karazei is a rare woolen lining fabric, somewhat reminiscent of the modern "kuruza"), went through all the stages of development of the Russian woolen industry. Russia's worsted production. By the end of the 19th century, Moscow launched woolen production in all its diversity, from the simplest cheap and soldier's cloths to the most expensive, both thin cloths and worsted woolen fabrics. area and almost half of the entire wool industry accounted for its share. With the development of the production of fine cloths and worsted fabrics, Moscow almost abandons coarse cloths, completely leaving their production to eastern region. For the first time, a merchant factory arose in Moscow. Moscow was the first to switch to “free” labor, and its advanced manufacturers of the early 19th century no longer belonged to the backward privileged nobility, but to the new emerging class of capitalist merchants. invited foreign specialists - masters and directors. And until recently, Moscow still retains a leading role in the wool industry, both in terms of production and diversity, and in its relatively high level of technology. To retell the role and participation of Moscow in the development of the Russian wool industry - it's like telling her whole story.
The Grodno region with its center in Bialystok, which arose and developed in close connection with the Polish textile industry, created the production of cheap fashionable woolen fabrics for wide mass consumption.
The Leningrad wool industry with two factories: the former Thornton (the largest fine cloth factory in the Soviet Union) and the former Aukh, as well as the fine cloth industry of the Baltic region with its first-class factories (Zintengof, Dagokartel, Stieglitz in Narva and others), grew in connection with general high level industries in these areas.
The Klintsovsky district stands somewhat apart with the production of fine cloths. Cut off from industrial centers, without any organic connection with the noble factory in the past, it arose, to a large extent, thanks to the entrepreneurial spirit of some Klinchans who lived in Poland for a long time and were engaged in cloth trade for many years. The largest factories of this region were not inferior to the best Moscow ones either in equipment or in the quality of the produced cloths, and among the fine-cloth factories of all Russia Stodol factory occupied the third largest place after the factories of the former Stieglitz, Thornton.
Shortly before the war (in 1912), the entire production of the Russian woolen industry amounted to a round figure of 300 million rubles, which were distributed almost equally among individual branches of production (coarse wool, fine woolen and worsted). The Klintsovsky district accounted for about 8 million rubles, i.e. Klintsy participated with eight percent in the development of fine cloth.
With the departure of the fine cloth factories of Poland, the Baltic Territory and the Grodno region from the USSR, the capacity of the entire fine cloth industry that remained within the Union significantly decreased, and at the same time the importance of the Klintsovsky district increased, the equipment of the factories of which now equals 15% of the equipment of the entire fine-cloth industry of the USSR.
With this we can finish a brief description of the wool industry and then move on to a presentation of the history of the Klintsy wool industry, which is the subject of this essay.
Klintsy.
Posad Klintsy, renamed from 1922 to the county town, is located in the area called Starodubye and is located on the small river Turosna, which flows through the river Iput into Sozh. The city itself, immersed in the greenery of gardens, surrounded on all sides by a century-old pine forest, is located one verst from the railway station of Polessky Roads. A number of villages adjoin the city from all sides: Sinkovka, Golubovka, Chertovichi, Smolevichi, Blizna, Mezerich, Stodol, Durni, the schismatic settlement Ardon, Buda, Knevichi, Zaimishche, Turosna and others, the villages are closely connected with Klintsy by their economic interests. Many residents from these surrounding villages work at the Klintsy cloth factories.
Before the revolution Klintsy appeared in Surazh district, Chernihiv province. It has always been the liveliest and liveliest commercial and industrial center in the whole province. There were about 20,000 people in the settlement, mostly the Old Believer population. On the eve of the war, there were 8 cloth factories, 2 hemp spinning mills, 2 tanneries, one iron foundry and a number of small industrial enterprises, which, together with a mass of trading establishments, enlivened the bustling life of the settlement.
With education Gomel province Klintsy retreated to it and are now only 100 versts from the new provincial center. Klintsy is still a lively industrial center, to which many more new administrative and cultural institutions have been added. In addition to small industrial enterprises, there are now four large cloth factories, one big hemp-spinning, one tannery and one iron foundry. All these industrial enterprises are combined into one powerful Klintsovsky Textile Trust with five thousand workers.
Here is one of the largest party organizations in the province, the province department of the union of textile workers, the house of unions, the city theater, a workers' cooperative, several workers' clubs, a technical school, several schools of the 1st and 2nd stage, a party school, three banks, a library, a printing house, three large hospitals, the daily newspaper "Trud" with a circulation of 5000 copies, post office, telegraph and radio. Huge bazaars three times a week. Thanks to the developed industry, Klintsy is a rather prosperous city. There are many stone houses and good buildings in the center. Large streets are paved, there is an electric there are several interesting old gloomy Old Believer merchant estates in the city, very characteristic of the time when a rich settlement was taking shape.Among the greenery of the gardens, a magnificent architectural monument of the 18 throughout Russia.
Past Klintsov.
Before telling the story Klintsy wool industry, does not interfere with at least a little acquaintance with the past of both the Klintsy themselves and Starodubye. After such an acquaintance, the emergence of the woolen industry in Klintsy, cut off from a large center, will become more understandable.
In 1907, the settlement of Klintsy celebrated the bicentennial anniversary of its existence. By this momentous moment was written brochure „1707-1907 200th anniversary of the settlement of Klintsy, Chernihiv province, Surazh district", - the report of the mayor, and somewhat later in newspaper "Chernihiv word" appeared articles by I. Cherednikov under the title "Posad Klintsy 1707 -1907". These two works, along with other literary materials, were also used by the author.
Located on the left bank of the Desna, Starodubye, in which Klintsy arose, was part of the so-called Sloboda part of Little Russia. Apparently, the nature of the area has changed little since then - forests and swamps, lean sandy soil. True, the forests have thinned greatly since then. Peasant farming has not gone far either: meager harvests, small livestock, a very poor horse, as before, a lot of hemp is sown on estates.
The population is quite poor, they were poorly fed by agriculture, and only the Old Believer trading and industrial settlements and settlements that arose gave them some auxiliary income. Two hundred years ago the population Starodubya was extremely rare and only thanks to the fugitives from the Moscow region it became somewhat denser.
Due to internal turmoil, streltsy riots and other troubles that did not stop in Muscovite Russia, during the 16th and 17th centuries, the dissatisfied left for Poland, Lithuania, the North, the Don, as well as Little Russia, and in particular in Starodubye. The ruling Little Russian nobility and the Cossacks willingly accepted these fugitives into their vast deserted spaces, hoping to eventually attach them to themselves. How strong such emigration to Little Russia was at that time can be judged by the petition filed in 1672 to the tsar by landowners, stolniks, solicitors, Moscow nobles and boyar children who suffered from the departure of people. In this petition, they complained about the Little Russian clergy, secular authorities and the Cossacks, who sheltered fugitive people. In the 17th century, these fugitives were joined by those “persecuted for the faith”, for belonging to a schism. The schismatics, heading to various remote places, willingly went to the Starodub forests. any pursuit and persecution, and the then proximity of the Polish border made it possible, in case of danger, to easily hide, and then return home again, signing up as a native of abroad. Moscow mentors of the Danilov Old Believers they told their followers: “The Old Believers cannot live anywhere better than in Starodubye, it stands near the border. It will turn out to be necessary to flee, you can leave for Poland, bypassing the outposts, and then returning, sign up as a native from abroad. Ours live there freely and are not disturbed for their faith."
From the files kept in the former City Klintsy Administration, managed to extract documents indicating that in 1707, during the period of emigration described, the settlement of Klintsy was founded near the small river Turosna, 50 versts from the regimental city of Starodub, at the dachas of the bunchuk comrade Ivan Lavrentiev, the son of Borozdna. According to the document, “This settlement was first besieged (founded) by the palace of the Kostroma district, the Sovereign Danilov Volost, a peasant from the village of Nikola Khabarova, Vasily Afanasyev, the son of Klintsov.”
First furrow did not pay attention to the occupation of his lands by newcomers - schismatics, since his lands were vast, when he finally decided to secure Klintsy for himself, it was already too late.
The fact is that Peter's war with the Swedes was of great help to the Starodub fugitives. After the defeat of the Swedes at Poltava, the Swedish king Charles, as you know, fled along with Mazepa, who had betrayed Peter, and the remnants of the troops through the Starodub forests.
The schismatics, armed with whatever they could, led a partisan struggle against the Swedes. Many Swedes were killed, many of them were captured along with the carts and all military equipment. For such a service, Peter thanked the schismatics by decree of 1715, by which he assigned to them the lands previously occupied by them. In 1729, by order of the government, in connection with Peter's decree, Captain Branchaninov a census was made of all the schismatics who inhabited Starodubye. All those included in the census were entered "in salary" or in other words were legalized in their position. From this census it can be seen that at that time the settlement of Klintsy consisted of 17 households and its population was engaged exclusively in crafts (eight households traded in hemp oil, three households made wooden spoons "turners", two yards sewed mittens and one yard worked as a carpenter). According to this census, already at that time in Klintsy there was a factory of the “Posadsky man Ivan Grigorievich Sabolshchikov, in this factory they make yuft and white leather, from which boots, German and Russian mittens are sewn ... ".
A strong impetus for the further development of Klintsy came in 1735, when the tsarist government defeated the center of the Old Believers - the rich and commercial settlement of Vetka, located 40 miles from Gomel. The secondary defeat of Vetka, carried out by the troops of Catherine in 1763, finally finished it off. Since then, Vetka has lost its former importance for the Old Believers and its role has passed to the city of Star Odu Bu, and the dispersed energetic and sober schismatic population scattered around the Starodub settlements and partly ended up in Klintsy.
According to the statement Klintsovsky voit (headman) Sergei Skornyakov, presented in 1767 to the commission established in the Starodubsky regiment for compiling the "General Inventory", in Klintsy there were already 1200 souls of the population at that time, and the settlement still had a predominantly commercial character - out of 229 households, only 50 were engaged in agriculture. Here was highly developed trade traded soap, hemp oil, hemp, matting and tar. Soap was taken to Poland and Prussia, where it was exchanged for cloth. Oil, honey and gingerbread were brought to Moscow, and manufactory was brought from there.
In 1782, Klintsy was renamed from a settlement to a settlement, and at the same time opening of the Klintsovskaya town hall. In the same years, the existing and still two wooden schismatic churches were built in the settlement, and later converted into co-religion churches (co-religionism is an agreement on certain conditions between the Old Believers and Orthodoxy) churches - Troitskaya(1787) and Voznesenskaya(1778) with a high (25 fathoms) bell tower. The bell tower was built in 1801 by local carpenters without any help from an architect.
Particularly interesting Church of the Ascension. Its interest, according to Professor Pavlutsky, a member of the 15th archaeological congress, lies in the fact that “... this is a very peculiar architectural motif of the northern temples, which, however, does not have a purely northern Russian independent direction. Without a doubt, the influence of Ukrainian wooden architecture affected the northern Russian church buildings. On a massive quadrangular log cabin, several octagonal log cabins ending in a small dome are piled one on top of the other, decreasing in size. Thus, the Old Believer church architecture again brought southern building elements to the south, but already reworked according to northern Russian artistic tastes "( Professor Pavlutsky. Wooden church architecture in Ukraine).
Klintsy is a cultural center.
Free Klintsov printing house.
From the end of the 18th century, Klintsy became known in the history of the split as a cultural center. When at Catherine II Since free printing was allowed, “free printing houses” appeared in different places in Russia. One also arose in Klintsy. Old Believer merchants: Zheleznyakov, and then Fedor Kartashov with other wealthy merchants of that time, - brothers Aksenov and Afanasy Golubyatnikov, opened a printing house in Klintsy for printing "translations", i.e. reprints of pre-Nikon liturgical books. The works of the printing house were taken to Moscow, and this business soon enriched Kartashov.
In 1797 Paul forbade „ particular (private) printing houses", but, apparently, Kartashov continued printing, in any case, he kept the tool, font and various materials. The Chernigov governor found out about this and opened a case. In 1799, two printing presses were found in Kartashov's cellar, which were sealed and taken away, and then sent to Chernihiv along with the font, which was poured into a civilian font. During a search at Kartashov's, they intensively searched for "something fake", apparently banknotes, but nothing was found. In 1803 Kartashov learned that in St. Petersburg the Senate dealt with the case of his printing house, and the decision was made in his favor. Without asking permission Kartashov resumed his printing house, first installing six machines, and then brought their number to nine. The number of workers in the printing house ranged from 12 to 25 people. In addition to liturgical books, the printing house also printed: "alphabets", "chapels" and "psalters", which at that time were taught to children. Each title of the book was produced in quantities of up to 1200 copies. To mislead the authorities, the place of printing was usually printed on the cover of books. "in Suprasl" (a city near Bialystok) or "in Pochaev" in Volhynia. Both of these cities were then outside of Russia.
In 1811, the printing house was again discovered and closed, and Kartashov was brought to trial. There is no further documentary evidence of the existence of a printing house in Klintsy, but there are indications that a secret printing house existed until 1819, and folk legend stubbornly and for a long time connected the emergence of the first Likhomanovsky cloth factory, set up in a forest far from the settlement, with the device at this factory secret printing.
In 1854 a post office was opened in Klintsy, and in 1860 the first pharmacy appeared. In 1862, according to zemstvo data, here 1088 households with 7336 inhabitants, of which 5301 Old Believers. The entire industry of the settlement is determined by the amount of one and a half million rubles. In 1874, a telegraph was laid through Klintsy, in 1877 the first 2-class city school was opened here. In 1887, a railway connecting Klintsy with Moscow passed, before its construction, the nearest railway stations were 85 miles away - Terekhovka Libavo-Romenskaya railway, and in 170 versts - Roslavl of the Riga-Oryol road. Before Polesskaya road the goods were transported to Moscow by cart, on horseback, and the carters made the journey to Moscow and back in five weeks.
In 1895, a vocational school was opened, which since 1903 has been transformed into a secondary technical school. In 1903, there were already 1940 houses in the settlement with 12398 inhabitants, of which less than half were Old Believers. Of the total number of residents of the settlement, 5,000 people are artisans, artisans and workers. During the entire existence of the settlement, there were three huge fires in it: 1777, 1798 and 1872, which each time destroyed several hundred houses.
Here is a brief summary of the most notable dates in the life of the Klintsy.
Before proceeding to a presentation of the history of the Klintsy woolen industry, we will have to linger a little once more in order, although in the most general terms, to characterize the economy of the entire country over the hundred years during which this industry arose, took shape and developed.
Until the end of the 18th century in Russia, private capital accumulated mainly in trade and was little employed in industry. With the beginning of the 19th century, the picture changes - the industry begins to develop quite rapidly in the country, and especially the textile industry. Energetic, courageous and resolute factory owners-entrepreneurs are predominantly Old Believer merchants or peasants who have grown rich on dues.
A significant percentage of Old Believers in the ranks of Russian capitalist entrepreneurs is a completely normal phenomenon. The political vise in which the Old Believers were squeezed after the split contributed to the creation of such an environment in which the schismatic communities grew into a great economic force.
“The sober, hard-working schismatics, who held fast to each other, acted as a unit, turned out to be excellent savers. The extensive underground ties of the people's church, linking the Volga and Pomorye, Mogilev and Nizhny Novgorod provinces into one whole, were excellent ground for economic ties. Therefore, in modern times, the schism was presented to the people as some kind of merchant faith. " According to the historian M.N. then the "blessed" adherents of the old faith... In the first 30 years of the 19th century, the Rogozhsky Trade and Industrial Union played a new role, almost unheard of in Russia. The purses and chests of Rogozhskaya and Taganka (Rogozhskaya and Taganka are Moscow streets predominantly populated by rich Old Believers.) opened up for new enterprises: in Moscow itself and its environs, especially in the Guslitskaya volost of the Bogorodsky district, Rogozhskaya capitalists founded the first large manufactories, the embryos of a real free capitalist industry." Old Believer capital also played a huge role in the creation of the cloth industry in Klintsy. Accumulated by trade, usury and other methods, Old Believer capital gradually migrated to industry.
The government encouraged and supported the young industry in every possible way; it established a protective customs tariff, arranged exhibitions and established special educational establishments, and in connection with the suppression of the Polish uprising of 1831, defeated the Polish industry, which competed with the Russian. But despite all these measures, the industry developed slowly. The production technique was low and the quality of the goods was low. Both are explained mainly by the fact that our country, in which the subsistence economy prevailed at that time, was still a weak consumer of factory-made products.
The industrial revolution in England, which took place in the middle of the 18th century, brought the machine into production, radically transformed manufactory and turned it into a factory, while the machine began to penetrate us only from the second quarter of the 19th century, and rather slowly at that. The technique of production remained low for a very long time, and the manufacturers, protected by duties and having almost no competition, preferred to conduct their business by methods that characterize the “period of primitive capital accumulation” (long working hours, exploitation of child and female labor, low wages, fines, all kinds of requisitions, factory shops, etc.).
The first half of the 19th century ends with the Crimean Company, a defeat resulting from the complete economic and technical backwardness of serf Russia. The ensuing emancipation of the peasants in 1861 marks a huge upheaval in the Russian national economy, which showed the ability to rapidly rise.
The noble serf factory disappeared without a trace. Subsistence peasant economy gave way to money, commodity. From year to year, the countryside began throwing out a mass of free laborers to the market. Cities grew rapidly. The capacity of the domestic market increased. Domestic and foreign trade expanded, connected mainly with the export of bread, the prices for which on the world market were constantly growing. Railroads were being built frantically. Banks arose, and with them credit. Industry, having received a "free" worker and the expansion of the domestic market, entered a period of normal capitalist development, only occasionally interrupted by individual crises, the inevitable companions of the capitalist economy. Turkish war, in the early 80s. a long and severe crisis erupted in the country, largely complicated in the wool industry. After each crisis, industry usually makes a new leap and the pace of its development becomes more powerful - weak enterprises perish, while those that have passed the test grow and become stronger. The textile industry emerged from the long crisis of the 1980s strongly strengthened and concentrated. The end of the 19th century (1893-99) is associated with an unprecedented rise in the entire capitalist world and an intensified influx of foreign capital into Russia, which greatly contributed to the further rapid development of our industry and led to the formation of large-scale capitalist enterprises.
After the short-term crisis of 1900-1902 and the revolution of 1905, a new growth of the country's productive forces began and capitalist processes intensified even more, thanks to which industry doubled its production over the next decade. According to S. Prokopovich "Experience in calculating the national income" the annual income of one resident of Russia from 67 p. in 1900 it rose to 101 r. in 1913
During the World War, industry, for the most part painted in a "protective color", swelled on military orders and worked very little for the consumer market.
The October Revolution transferred industrial enterprises into the hands of the working class and fundamentally changed the structure of industry and the position of the working class itself in production. The civil war temporarily paralyzed industry. Since 1922, after the introduction of a new economic policy in industry, a recovery process began, but already on socialist foundations.
The national economy, shaken by the imperialist and civil wars, began to recover rapidly. Here is a general picture of the development of the national economy in the country over the past hundred years.
Klintsovo wool industry, being only a particle of the national economy, undoubtedly took shape under the influence of general causes and conditions operating in the country. But along with this, the Klintsy industry bears the stamp of some originality, color, due to the nature of the region.
The presentation of the history of the Klintsy wool industry is divided into 5 periods:
1. From the moment of the emergence of the Likhomanov factory to the construction of large factories.
2. From 1832 until the emancipation of the peasants (1861).
3. From 1861 to the end of the great crisis of 1892
4. The period of large-scale capitalist development of the Klintsy factories in 1893-1919 (before the nationalization of the factories).
5. Our days 1919 - 1925.
Emerged more than 260 years ago, Klintsy have interesting story. The first to settle on the banks of the Turosna River in 1707 was the peasant Vasily Afanasyevich Klintsov, who fled from the Kostroma district. Following him, here, in the thicket of the forest, several more Old Believers settled, hiding from persecution. Soon a small settlement arose. She received the name of her founder.
The lands adjacent to Klintsy belonged to the landowner Ivan Borozda. He did not pay attention to the settlement that appeared for a long time. And when he decided to take him into his hands, it was already too late. The fact is that in 1715, Peter I, by his decree, forgave the fugitives and secured the land for the schismatics. The Old Believers deserved such royal favor by their most active participation in the struggle against the Swedish invaders. Partisan actions were especially effective. The Old Believers set up ambushes, intercepted enemy carts, struck from where the enemy did not expect them. Not sparing their lives, the inhabitants of Klintsy also fought for the independence of the Motherland. Therefore, Peter I highly appreciated their patriotic actions.
The settlement, protected by the royal decree, grew, annually replenished with new settlers. In 1729 there were 17 households here. Thirty-five years later, the population of Klintsy grew to 1200 people. The inhabitants were engaged in handicrafts and trade.
The production of stockings from castor cloth was the most developed branch of local crafts. In small factories, narrow strips of cloth, equal to the length of a stocking, were woven on hand looms. Then they were sewn together, moistened with water and pulled on a wooden form (hoof). The product dried up and retained its shape for a long time. There was a great demand for this product. Its release was stopped only after cheaper knitted stockings appeared on the all-Russian market.
In 1812, the first textile factory was built in Klintsy. Fifty years later, 13 cloth and 10 hosiery factories, five tanneries, three iron foundries, as well as 100 handicraft workshops, 14 brick and pottery factories were already working here. More than 3,300 people were employed at the enterprises, and in total there were 7,386 inhabitants in the settlement.
In 1782 Klintsy became a settlement within the Surazh district. At the same time, several printing houses were opened here, publishing mainly Old Believer liturgical books. The development of printing contributed to the high literacy of the population of Klintsy.
In 1812 - 1814, the merchant Vasily Afanasyevich Likhomanov built the first cloth factory
Since the 1830s, textile production has continued to develop in Klintsy, gradually becoming the most important industry of the present city. Klintsy, where by the end of the 19th century more than 90% of the textile industry of the Chernihiv region was concentrated, was called the "Manchester of the Chernihiv province."
In 1862, there were 13 cloth factories, 10 hosiery factories, 5 tanneries and 3 iron foundries in the settlement. Klintsovsky cloth has repeatedly received awards at All-Russian and International exhibitions.
In 1854, a post office with telegraph communication was opened in the posad, in 1882 - a public bank, and in 1887 Klintsy was connected by rail with Moscow, Bryansk, Gomel, which was of great importance for the further development of the posad.
In 1900 the settlement was electrified (only the location of the pre-war generator station is known)
During civil war On April 14, 1918, Klintsy was occupied by Austro-German troops. On December 13, 1918, the 1st Ukrainian Regiment under the command of N. A. Shchors liberated our city from German occupation.
In 1918, according to the Brest Treaty, he was in the Ukrainian People's Republic, Chernihiv province, Surazh district.
Since 1921, the settlement of Klintsy has become a district center as part of the Gomel province.
In 1925 it received the status of a city.
From January 14, 1929, the city of Klintsy was part of the Western Region, where it was the center of the Klintsovsky District and the Klintsovsky District.
Since 1936, Klintsy has been a city of regional subordination.
Since October 19, 1937, the city of Klintsy was part of the Oryol region, and since July 5, 1944, it has been part of the Bryansk region.
In the prewar years, the city had over 40 thousand inhabitants. In pre-war 1940, Klintsovsk textile workers produced about 20% of the cloth produced in the USSR. Machine builders set up the production of looms, previously purchased abroad.
On August 20, 1941, Klintsy was occupied by Nazi troops. During the 25 months of the occupation regime, more than 10 thousand residents of the city were shot and tortured.
On September 25, 1943, our city was liberated from the Nazi occupation by the 129th, 169th and 217th rifle divisions of the 63rd Army of the Bryansk Front. During the Great Patriotic War, 8 residents of Klin became heroes Soviet Union! The Nazi occupation inflicted enormous damage on Klintsy, but the city quickly got back on its feet.
In 1948, on the fifth anniversary of the liberation of Klintsy from the Nazi invaders, industrial output reached the pre-war level.
During the 1950s, the entire economy destroyed by the war was restored.
At the turn of XX - XXI centuries the city grew both in breadth and height. New microdistricts, nine-storey houses, new enterprises, schools, hospitals appeared.
The first printing house in Klintsy was opened in 1785 by Yakov Zheleznyakov and Dmitry Rukavishnikov. It became the first Old Believer printing house in Russia to legally publish old-printed church literature.
The first printing houses
The main founder of book printing in our city is still considered Fyodor Kartashev with his comrades - wealthy merchants brothers Filat and Fyodor Aksenov and Afanasy Golubyatnikov. They opened a printing house in the Klintsy settlement for translations (reprints) of pre-Nikon liturgical books. At first, Kartashev added “outputs” to the books, which said that they were printed with permission. Polish king Stanislav August in Pochaev, Grodno and other cities that were not then part of Russia. Since 1786, Fyodor Kartashev printed books with the designation that they were published in Klintsy with the permission of the Surazh Zemstvo Court.
A look at modern typography
Since 1969, the printing house began its work in a new two-story building located in the alley of the Bogunsky regiment. Today, a large and friendly team of 50 specialists works here. Among them there are people who have devoted more than a dozen years to their favorite work. These are Irina Evgenievna Rytik, Roman Abramovich Lyakhovich, Galina Vladimirovna Lobanovskaya, Nadezhda Anatolyevna Privolneva, Nikolai Nikolaevich Kosharny. The range of products produced by the city printing house is wide: from ordinary forms for registration and payment of payments to books and magazines. Klintsovskiy printers are known in many cities of Russia.
From the printing shops to different time“Trud”, “Leninist”, “Your business”, “New working newspaper” were published. Surazh, Unecha, Gordeevka, Krasnaya Gora trusted their printed editions to our printers.
What later turns into books, newspapers, magazines, is born in the workshop, which is headed by Elena Vasilievna Lyubich. Typesetting, layout, installation, color separation and printing plate production are carried out here. Masters of their craft are working in the computer shop: Ekaterina Vladimirovna Pozdnyak, Irina Markovna Feigina, Lyudmila Anatolyevna Rzhevskaya and Larisa Borisovna Huseynova.
The workshop where the manufactured products are printed is headed by Irina Evgenievna Rytik. Alexander Alexandrovich Larchenko, Sergey Vladimirovich Svidersky and Nikolai Nikolaevich Kosharny work here.
Stitching and binding work is the final stage in the birth of book publications. It occupies an important place in the overall technological process. As a result of binding and binding operations, a book or brochure block is formed from paper sheets-prints, which, after further processing, takes the form of a book, brochure or magazine. The quality of bookbinding is monitored by masters of their craft: Galina Viktorovna Larchenko, Natalya Ivanovna Kravtsova and Olga Mikhailovna Gurina.
Klintsovskaya printing house willingly cooperates with local writers: Lyubov Sukhanova, Vladimir Seleznev, Viktor Volodchenko, Nina Ginzburg, Romuald Perekrestov, Anna Perekrestova, Stanislav Kovalev, Viktor Shlyk and many others. For the 300th anniversary of the city, the almanac " Klintsovskie horizons". In Bryansk universities and technical schools, students study from textbooks printed in the Klintsovskaya printing house. Many churches and monasteries entrust orders to the city printing house. Customers from the capital also turn to the Klintsovskaya printing house.
Since 2001, Oleksandria Printing House LLC has been operating in Klintsy. It also presents the full cycle of printing: from typesetting to packaging, from black and white printing to color. But most of the books and newspapers are still printed by the state printing house.
Newspapers of the third millennium
In the third millennium, the Klintsy "Trud" stepped over as the oldest newspaper in the region with a difficult but interesting fate. It comes out with the subtitle "Klintsovskaya Gazeta" stylized as the font of the first newspaper and the note "founded on July 14, 1915."
On August 11, 1995, another newspaper began to be published in Klintsy - Your Business. For the first few years it was published in black and white and was the city's first free classifieds newspaper. It arose simultaneously with other advertising and information publications of the Bryansk region. Since 2008, Your Business has been published in color. In addition to announcements and TV programs, it displays regional and city events and incidents, often publishes literary, local history and poetic materials, highlights the life of citizens and enterprises of the city. For many residents of Klinsk, it has become a favorite publication.
Since January 2011, the list of Klintsy newspapers has been replenished with another private publication - Klintsovskie Vesti.
In the concert hall "Druzhba" in the city of Bryansk, a Christmas concert "Let's believe in miracles" was held.Voskhod newspaper
08.01.2020
The Klintsov merchant F.K. Kartashev received permission to establish a printing house on November 6, 1786, however, until the search of the Klintsov printing houses in late January - early February 1788, during which nothing was found at Kartashev's, the activity of his printing house was not very active: it is known only one edition, undoubtedly belonging to her, is the Psalter with reprint, the printing of which was completed on July 5, 1787. This edition turned out to be the only one that indicated the present time and place of publication of the book, as well as the real name of the printer. Later, the activity of the printing house became so active that in 1789-1797. she published more than 60 publications, which were characterized by endowing books with false output information indicating Pochaev, Lvov, Grodno, Suprasl and even Kuteino as the place of publication.
When establishing a printing house, F. K. Kartashev received the support of other Klintsy merchants, in particular, the brothers Fyodor and Filat Aksenov and Afanasy Golubyatnikov. He interacted, undoubtedly, with the founders of another Klintsov printing house - Zheleznikovs and Rukavishnikovs. At the same time, if at first the repertoire of Kartashev's publications did not go beyond the direction that was set by the first Klintsov printing house, then from the mid-90s. he was distinguished by the active publication of monuments that were not previously printed by the Old Believers (The Life of Basil the New, the Charter on Christian Life, Chrysostom, etc.)
Break in activity type. occurred in 1797, under Paul I, when private book publishing was prohibited. In 1797–1799 F. K. Kartashev worked in Chernigov, in a printing house that printed publications for the needs of the Chernigov provincial government. The publication of books for the Old Believers by F. Kartashev became known to the Little Russian military governor Mikloshevsky. A search was made in Kartashev's house in Klintsy and two printing mills and books found there were confiscated. The Chernihiv civilian printing house was also closed, despite the fact that it did not belong to Kartashev.
On June 2, 1801, thanks to the efforts of F.K. Kartashev, Alexander I issued a decree allowing him to maintain a printing house in Klintsy. And although this decree, at the insistence of the Synod, was soon subject to revision, which eventually led to its cancellation, the news of it quickly reached Klintsy. The first editions of the newly established printing house were probably issued already in 1801 or 1802, and in their imprint there was a reference to the decree: it was reported that they were printed with the "Highest Permission".
After the death of F.K. Kartashev in 1805, the work of the printing house was headed by his son Akim, who began to help his father back in the 90s. 18th century A.F. Kartashev expanded the enterprise he inherited and tried to legalize his work. Twice, in 1806 and 1811, he applied to the Chernigov provincial government with a request to allow a printing house, but his appeals remained unanswered. June 28, 1812 was followed by a decree of the Synod on the closure of the Klintsy printing press as "without permission for the existing one." In this regard, it was sealed and placed under the supervision of the Surazh Lower Zemstvo Court.
During interrogation, A.F. Kartashev testified that he made additions to the published books. It is also known that in his printing house there was a referee of books - Prokhor Ivanovich Tepikin - and, therefore, they were edited.
As a result of the investigation, A.F. Kartashev was forbidden to print books, but he did not give up trying to obtain a new permission to open a printing house. At that time, the issue of setting up a printing house of the same faith in Moscow was being decided, and A.F. Kartashev offered his services in printing books for the fellow believers. His efforts, however, were not crowned with success. As for the printing material that belonged to Kartashev, at the suggestion of the authorities it was sold by the owner of a common faith printing house being established in Moscow and was used in its publications for more than a decade.
At the time when the Klintsovskaya printing house was managed by A.F. Kartashev, there were changes in the system of providing publications with false output information. The mention of “Highest Permission” disappeared from them, “Pochaev” began to be indicated as the place of publication, and the time of publication was not indicated at all. In total at the beginning of the XIX century. more than 50 editions were issued by the Klintsy printing house. In general, thanks to the activities of F.K. and A.F. Kartashev, the Old Believers received more than 110 publications.
Typography of fellow believers.
After the closure of the printing houses of K. Kolychev and F. Kartashev, there was a forty-year break in the active publishing activity of the Old Believers. It was caused by the decline of Starodubye, the relocation of the ideological centers of both priesthood and priestlessness to Moscow, and the adaptation of the Old Believers to new conditions. Some information about their attempts to continue book publishing at this time is available in archival documents. But, apparently, the attempts were unsuccessful, since they did not leave any noticeable trace in the book heritage of the Old Believers. The issue of reprints of pre-reform publications was allowed only by the printing house of the same faith, opened in 1820, which was under the control of the Synod.
Its construction began in 1818. In 1819, the organizers of the printing house bought equipment and materials from A.F. Kartashev and, probably, later from K.V. Kolychev. On January 26, 1820, the Synod issued a decree ordering the reprinting in the newly established printing house of only early printed books, indicating the names of the patriarchs under whom they were printed.
The printing house was subordinate to the Moscow Ecclesiastical Consistory and the Moscow Bishop. Under her there was also a board of trustees from co-religionists. If it was necessary to publish a book, the trustees interceded with the spiritual authorities, and then they made a decision. The attempts of fellow believers to conduct independent publishing activities ran into resistance from the spiritual authorities, who had a decisive influence on the repertoire of publications.
The printing house existed until 1918. Service and educational literature. The books did not differ in a special variety of design.
The products of the Edinoverie printing house to some extent filled the need for pre-Nikon publications, but it did not satisfy all the consents, and besides, its repertoire was strictly limited.
(04/18/2009 at 10:12:13 PM, 21.701 kB)
Faces of the Klintsy Old Believers
The foundation of the settlement of Klintsy, its pre-revolutionary history, the socio-ontological side of the life of the city of the Soviet era are clearly connected with the world of the Old Believers as a religious, historical and social phenomenon. To perceive 300 years of the history of the city in isolation from the history of the Old Believers means to see the past of the city one-sidedly.
I respect and love the Old Believers for the fact that
it bought with its blood freedom from slavery
states ... I was sure in his spirit ... that in
it, stained with rivers of blood shed for
freedom of thought and belief, perhaps more than
anywhere, free revelation of the truth of God
about earth and sky.
Bishop Michael (1874 - 1916)
The 300th anniversary of the city is a wonderful occasion to bring to light from the depths of centuries the spiritualized faces of such remarkable people of the past as: bishops - Porfiry Manichev, Lukian Abramkin, Flavian Razuvaev, hermit Taisiya Larionova, merchants - Fyodor Kartashev and Nikola Steputin, commoners - Cossack Nikita Ignatievich and bookkeeper Illarion Kabanov. Many prominent figures of the Russian Old Believers were either from Klintsy or once lived in our area.
The purpose of our essay is to acquaint the reader with the personalities of the hidden history of the city. One of the dimensions of his history. Measurements of the unofficial, which does not mean that it is less important than economic or political (the development of the textile industry or partisan movement). The more difficult our task is that the history of the Old Believers is not linear, sometimes chaotic, and almost always not on the surface.
Through the prism of people's lives in 300 years of the city's history, we can feel the real pulse of the past. But a person is such, what is the picture of the past, which he carries in his mind. The cumulative experience of previous generations should become the basis of the life of a Klinian today. The Klinchans should enter the fourth century of their history having under their feet not a marshy swamp with "hummocks" (in the form of partisans or textile workers, in no way belittling these factors), but a solid stone of conviction that our ancestors were solid, bright smart, principled people.
I really want to show that we do not live in a "hole", the workers of which presented a piece of matter to Lenin, but in a real historical center with its own, albeit difficult, history. The history is bright not so much by events as by persons, people of this very history.
18 century
The schism pursued antiquity, tried its best
More precisely, keep to antiquity; but the split was
The phenomenon of new, not ancient life.
N. Kostomarov
1. The very fact of founding a new settlement on the Turosenka River and the subsequent century Klintsy shared a common fate with other Old Believer villages.
Everyone knows that Klintsy appeared as one of several settlements of Old Believers who fled from the persecution of state power and the dominant church. The schismatic Starobudye conditionally united parts of the lands of several counties in the northern part of the Chernihiv province. The first schismatic settlement in the current Bryansk region was founded by immigrants from the Tula and Kaluga provinces on the Revna River in 1669 (2 years after the final denunciation of the schism).
The years from 1679 to 1699 were the years of the desolation of Starodubye, when the approval of such a document as the 12 articles of Princess Sophia (to persecute adherents of the old rite "not only by church punishment, but also by the tsar - that is, by city law and execution" was decided by the Moscow Cathedral of 1666-67, but their expulsion took place, as they would now say, only "beyond the Garden Ring") forced most of the schismatic settlements to withdraw from their shelters and rush beyond the Lithuanian border to the so-called Vetka. But the schismatic families who remained in the dense forests and endured for another two decades received mercy from the ascended throne younger brother Sophia - Tsar Peter Alekseevich. "During the invasion of the Swedish king Charles 12 and the betrayal of Hetman Mazepa, the Old Believers who still remained in Starodubye provided an important service to the fatherland, attacking small detachments of the Swedes, repulsing their carts, waging a guerrilla war" - this is how the collection "Old Believers", published in 1996, describes this era year. The liberal Peter 1 allows the schismatics to live where they moved, and very soon Starodubye competes with Vetka in terms of population. It is worth mentioning the names of such places as Luzhki in the Klimovsky district, Svyatsk near Novozybkov, the village of Voronok in the Starodubsky district - they were very significant settlements then, but they never overcame the scale of a large village.
2. "The Old Believers were originally expressed solely in the conviction that the truth is contained in the old book and the righteous churchness - in the fulfillment of everything prescribed by this book. In the early years, the Old Believers had no idea about the new situation, the new way of life," writes the Old Believer thinker F.E. . Melnikov (1847 - 1960) in his essay "Philosophy of the History of the Old Believers" (by the way, it will be said that Melnikov was in Klintsy more than once). By "the first years" one can mean only the first 30-40 years of the split, because the first monuments of his writing were already dated 1701 ("The Clockworker") and 1705 ("Psalter"), printed in the printing house of Maxim Voshchanka in Mogilev. The first Klintsov books were dated back to the 80s. The date of formation of the settlement from them is separated by 70 years of a by no means joyful existence.
Here are some features of the history of the schism movement in the first half of the 18th century, as described by the Orthodox historian of the Church N. Talberg: “By a decree on May 15, 1722, a schismatic was ordered to be executed for seducing (in his faith, of course - author) at least one Orthodox ... 31 March 1736. It was decided to send for the spread of the schism to heavy mining.Decrees on May 12 and June 16, 1722, the schismatic tutors and priests were forbidden to baptize the children of the schismatics (i.e., practically dooming the schism to extinction - ed.) and correct the requirements ... ". In order to humiliate the status of the religious movement, the decree of May 13, 1745, ordered the Old Believers to be called only "schismatics", but not "Old Believers" or "skitniks". In these harsh conditions, self-determination and self-identification of the Starodub schismatic settlements took place, the formation of the status of their administrative and church subordination to the All-Russian center of the priestly (accepting the priesthood) Old Believers - the Moscow Rogozhsky cemetery
3. Klintsy in the history of the Old Believers in the 18th century is almost the only center of active publishing activity. Let's look at the monograph by A.V. Voznesensky "Old Believer Editions of the 18th - early 19th centuries", published in St. Petersburg in 1996 with a circulation of only 840 copies.
"In the mid-1780s, legal Old Believer printing houses arose in the Starodubsky Posad Klintsy, their owners were merchants D. Rukavishnikov, Ya. Zheleznikov and F. Kartashov. The possibility of the appearance, albeit short-lived, of the existence of such printing houses within the Russian Empire was determined by the publication Ekaterina decree 11 on free printing houses of 1783. However, soon the Old Believer printing houses attracted the attention of the authorities, and after examining them in 1787, only the printing house of F. Kartashev remained in Klintsy, which already secretly continued to print books until the end of the 1790s. At the beginning of the 19th century, F. Kartashov again took up printing activities, in which his son Akim took an active part, who continued the work of his father after his death in 1805. Printing books in this printing house was carried out until 1817, when it was closed by denunciation authorities."
Fyodor Kartashev and other merchants-printers from Klintsy (Vasily Yakovlev, Dmitry Stepanovich Rukavishnikov) were major figures of the Old Believer education in the 18th century. The books were printed from the originals of the pre-Nikon edition. We list some of the titles of the books that came out from under the Klintsov machine tools: "ABC", "Prologue", "The Flower Garden of the Priestly Monk Dorotheus", "The Verb of Augustine the Teacher", "On Kissing the Holy Icons".
In 1801, the words of Emperor Alexander 1 were heard about the Klintsy printing houses: "Printing houses in the suburb of Klintsy will continue to be, but so that the printing of these books is carried out with the knowledge and permission of the ruling synod." They demanded a compromise from the schismatics, but the merchants tried to show their famous (described by N. S. Leskov in The Sealed Angel) resourcefulness. Here is how Akim Kartashov explained his actions: “... I don’t know whether my father gave an announcement to anyone: I didn’t, but I asked the Chernigov provincial government for permission to have a printing house in 1806 and 1811.” This answer did not satisfy the state, the Klintsovskaya printing house was taken to Moscow and handed over to fellow believers.
4. In the middle of the 18th century, in spite of the persecutions (or rather, bypassing them), monasteries were being formed around the settlement. In 1744, three versts from the settlement of Klintsy, the Cossack Nikita Ignatievich (1700 - 1809) founded the Preobrazhensko-Nikolsky Monastery (it is better known to local historians as "Nikolo-Pustynsky") Monastery. "This Cossack, according to legend, had some merits before the government, therefore, as an exception, he was allowed to found a skete" - as indicated in the collection "Old Believers".
Our task is not to repeat what has already been written, but to supplement it. Details about the monastery can be found in V. Krovko's "Klintsy - 300 years". In the same place, he wrote in detail about the Krasnoborsk John the Baptist Monastery, which received the name in the Old Believer historical science like "The Stripe". Klintsy knows much less about such a prominent, one can hardly say that the largest, figure of the Russian Old Believers of the middle of the 19th century, like Illarion Grigoryevich Kabanov (1819 - 1882), who lived for many years in Klintsy (the last 12 years - in complete seclusion) and introduced himself here .
If you look for an analogy to Kabanov (otherwise he is also called "Xenos" (Greek - a wanderer) by his pseudonym) in the world of rock music, then he can only be compared with Bob Dylan. Dylan is a whole era. He started before everyone else, both the Beatles and the Rolling Stones studied with him. Any musician would be happy to play with him, but he prefers the guitar and harmonica. Everyone knows his name, but not everyone understands him. A free man in the best sense of the word. Free from the world as the center of evil. If Bob Dylan is all the best that was in rock music, then Xenos Kabanov is all the best that was in the Old Believers.
Xenos was an ascetic, although he never took monastic vows. He was a theologian and apologist of his faith, although he had neither education nor a holy rank. knew perfectly Greek language, had a unique memory. The amount of literature that he "dug up" in the libraries of Moscow, St. Petersburg, Kyiv, defies description.
Xenos is the author of the "Charter", "Thinking of Orthodox Christians", "History and Customs of the Vetka Church" (by the way, this work describes the custom, surprising for the current Old Believers, of partaking of maidens (teenage girls) with their heads uncovered), "About monarchies ...", the developer of the "District Message" of 1862, containing the denunciation of false dogmas, which did not allow the priestly Old Believers to fall apart into many rumors. The text written by Kabanov was signed by all the then hierarchs of the Old Believers of the Belokrinitsky hierarchy.
The monastery of the Band today in the city, in a former temple, converted into a hostel, people live. The monument on the grave of Xenos (a quadrangular cast-iron column ending in a cross) has been lost. Half a kilometer (behind the current sewage treatment plant) there is also nothing left of the former nunnery. The residents of Klin only call this city outskirts a "monastery" for old times' sake.
19th century
Typicon of salvation - this is the secret of the schism, its nerve
Life, his agonizing thirst.
V. V. Rozanov (1856 - 1919)
1. "In the Starodub settlements, faith has disappeared and it is impossible to escape, because the Slobozhans live near heretics, crests and Muscovites, with whom they mixed up and communicated" - so sharply expressed their opinion on the threshold of the 19th century about our places, the Vetka schismatics Nikifor Ilarionov and Pavel Grigoriev. From their puritanical point of view, the Klintsy were already completely "lying in evil" and secularization with the "Nikonian dogs". It seems that it is this meekness that owes the rise of the settlement of Klintsy over other schismatic settlements.
The Klinchans strictly adhered to the traditions of Belokrinitsky priesthood (the term "Belokrinichniki" was born at the end of the 18th century in memory of the Cathedral of Old Believers in the place of Belaya Krinitsa, at which loyalty to the idea of a complete three-tiered hierarchy of the priesthood was declared) and did not deviate into either "Chernobyl" or "diakonovshchina" , nor into “must consent” (the bespriest Old Believers continued to be divided into all sorts of rumors), into which, for example, the Old Believers in neighboring Zlynka leaned.
But the old Klinchans can tell that they were familiar with the adherents of such a belief as "holes". Dyrniki did not bow to icons, since the old icons are defiled and profaned, and there is no proper priesthood to consecrate new ones. They prayed to the East, having drilled a small hole in the eastern wall of the house, closed at other times with a plug. It was a rare exception to the rule.
2. 19th century - the century of Edinoverie. This is how today's uncompromising Old Believers talk about this phenomenon: "Edinoverie is conceived like the Western Union: while maintaining the old liturgical order and ancient customs, fellow believers are obliged to accept the priesthood from the dominant church ...". The emergence of Edinoverie, established by an imperial decree in 1800, was an outstanding church-state project aimed at satisfying the religious needs of the constructive part of the Old Believers, thirsting for social stability, in the spiritual life of the reality of the sacraments with full cultural identification with the ancient, intact aesthetic system.
Unity in Klintsy took root. Back in 1778, the "Starodub elders" turned to the Orthodox Archbishop Ambrose with a request to ordain priests for them, of whom there was a complete impoverishment. In 1780, the construction of the Ascension Church was completed, and in 1787, the Trinity Church. On the site of Voznesensky today stands the building of the city printing house, and the St. Nicholas Church is his former chapel. The Trinity Wooden Church (the SMU building and 2 nine-story houses on K. Marx Street were built in its place) was destroyed by fire in 1972.
By the time of the construction of the actual Orthodox church - the Peter and Paul Cathedral in 1841, the common faith in Klintsy was already firmly established. The same Father Timothy Verkhovsky, who led the richest of the Klintsy merchants Peter Isaev to Orthodoxy, was a priest of the same faith. By the way, by the time of the consecration of the Peter and Paul Church, an imperial decree was issued prohibiting the Old Believers from ringing bells during services.
According to the memoirs of the old-timer P. Khramchenko: “The ancient Ascension and Trinity churches, erected by the Old Believers in the 18th century, occupied the main place in the panorama of the city. With highly elevated domes and bell towers, the churches towered over the one-story city. On the zwinter (as the churchyard was called in Klintsy) of the Ascension Church, the winter temple was in the name of the Archangel Michael, and on the zwinter of the Trinity Church, the winter temple was in the name of the Intercession of the Most Holy Theotokos. the raspberry ringing of bells spread. The Ascension and Trinity churches in the middle of the 19th century came under the control of the Synod and began to be called coreligionists.
3. By the beginning of the 20th century, it can be said with confidence that there were only two temples of the purely old rite in Klintsy themselves. In 1823 on the street. Pushkin (now named after Pushkin) prayer house, later converted into a full-fledged church in honor of the Transfiguration of the Lord, which is still operating. On a hill at the junction of the current street. Dzerzhinsky (st. Klintsova) and st. Sverdlov (st. Evlanovka) was built in 1902 by the Klintsy merchant Nikolai Andreevich Stepuninin (1831 - c. 1915) a stone church with two thrones - in the name of the Intercession of the Most Holy Theotokos and St. 120 children). Next to the temple (closer to the current Sovetskaya street) a house was built for the priest and other clergy (deacon, psalmist, sexton).
For 10 years, the spiritual father of N. Stepunin, a native Klin resident priest Fedor Razuvaev (? - d. Approx. 1933) served in this church. Entered into the history of the Old Believers as Bishop Flavian of Novozybkovsky and buried at the Klintsy city cemetery.
Fedor was a novice of the monastery in Polos. For 20 years he served as a priest. He was childless, but raised adopted children. In 1908, at his own expense, he built a church in the name of the Kazan Icon of the Mother of God in the Polos Monastery. The date of his appointment as a bishop is known - June 29, 1912. Since 1915, he ruled the Kyiv diocese. He took an active part in the cathedrals of 1926 and 1927 at the Rogozhsky cemetery.
Near the tomb of Bishop Flavian are the burial places of Bishops Benjamin (introduced himself in 1962) and Iosaph (introduced himself in 1973). On the inscription on the tomb of the latter, one can read that he lived for 84 years, of which he was in holy orders for 50 years and 9 in episcopal rank. One step away from her husband (Bishop Flavian) is the cast-iron tomb of his wife).
4. The fates of several more prominent figures of the Old Believers were closely intertwined with Klintsy. Bishop Porfiry (Peter Manichev; 1838 - 1912) spent the first 45 years of his life without a break in Klintsy. He served as a trustee of the merchant-Old Believer Kubarev. For four years he was a tutor of the Preobrazhensko-Nikolsky Monastery. In 1883, he entered a monastery in Polos, where a year later he was ordained a deacon by Bishop Selyvestre of Novozybkov (? - d. 1906), who also lived in Polos in his youth, and who died in the Strip (Selyvestre is called one of the most educated Old Believer hierarchs).
In 1894, Porfiry was elected abbot of the monastery and led it for 6 years, simultaneously fulfilling the obedience of being the representative of the bishop. Selyvestra at the cathedrals in Moscow. During one of his trips in 1899, he was elected a bishop to the Samara-Simbirsk see (then he also received the Saratov and Astrakhan sees).
Bishop Arkady (Andrey Rodionovich Shaposhnikov, ca. 1810 - 1868) comes from the Klintsy townsfolk. He was a novice at the Lavrentiev Monastery near Starodub. As they write in the collection "Old Believers": "He stood out for his developed mind, extensive reading, energy and perseverance in all kinds of corrections of monastic needs."
From her youth, the nun Taisia (Tatyana Illarionovna Larionova; c. 1819 - 1915) settled in a convent unknown to us by name (it is only known that it was devastated by the authorities in the 1860s). She is known as the abbess of the women's skete at the Rogozhsky cemetery. Another quote: "Mother Taisia introduced a strict charter into the skete, being herself, first of all, the strictest executor of it and distinguished by a strictly abstinent life."
Bishop of Novozybkov-Chernigov Yermogen (Emelya Filippovich Perfilov; c. 1837 - 1915), a native of the Podolsk province, in 1906 was ordained a bishop in Klintsy. He died in Klintsy on September 27, 1910.
20th century
Wandered all the time as if in the dark ...
It was felt that there is an idea here that in all
Little things live and some kind of huge rages
Creative force, united in its being...
N. N. Gilyarov - Platonov
The Old Believers were especially sophisticated,
Readers, all literate people.
Everyone took examples from Scripture,
That things won't work for the commune.
O. Bergholz
1. In the 20th century, the Old Believers, historically separated from Orthodoxy, shared with him the entire burden of confessing Christ. Drevlje Orthodox Church experienced the full wrath of the atheists. Hand in hand (albeit not literally, but in a metaphysical sense) schismatic and synodal priests went to be shot. It is worth recalling here the Old Believer holy martyrs mentioned by V. Krovko: Father Leonty Gubarev, who was shot in 1937, and Father Iosif Pervov, who died in exile in the Volgodon in 1940.
But in blood and persecution, union with the dominant church (a strange expression in the system of the triumph of atheistic doctrine) could not happen. Although in 1971 the Russian Orthodox Church at the local council also cancels all "oaths" on the old rites imposed by the council of 1666-1667. The Old Believers always found their unique subculture at hand as a lifeline. And in the era from the destruction of icons to the "hunters for icons" it survived and firmly takes its place in the universe of modern life.
P. Khramchenko writes: “Almost all the churches of the city, except for the Trinity Church, were closed in the 1930s. For several years they stood without crosses. Kindergarten, in Pokrovskaya, near Troitskaya, - after the war they set up a theater, and later - a Klintstorga warehouse. But gradually the churches began to disappear. The bell tower of the Ascension Church was dismantled.
2. After all, the 20th century began as a "golden age" for the Old Believers. By an imperial decree of April 17, 1905, complete freedom of religion was granted by Easter. The chime sounded. Passports to schismatics were issued from 1883 on a general basis. Since 1874, marriages performed by Old Believers were recognized.
In 1906, 12 bishops participated in the first Consecrated Council, and 16 in 1926-1927. By 1927, the white-crowners had 27 dioceses.
In the years after the Second World War, in connection with the forced regrouping of parishes in the central part of Russia, the Rzhev-Klintsy diocese was created with its center in Rzhev. It was abolished in 2004. Today the name of the diocese, which includes Klintsy - St. Petersburg and Tver, it includes the territory of the former Kaluga-Smolensk and Klintsy-Novozybkovskaya dioceses. As stated in the final document of the 2004 council: "It was also the Klintsovo-Rzhev diocese henceforth called Petersburg-Tver and to elect Ambrose, Bishop of Augsburg and all Germany, to this chair as the ruling bishop of the Petersburg-Tver diocese with the title of his bishop of Petersburg-Tver. Entrust Bishop Ambrose to continue caring for the diocese of Augsburg and all Germany and the Baltic countries."
