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Автор: Grafiati

Опубліковано: 27 липня 2024

Оновлено: 28 липня 2024

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1

Poljakov, Ivan. "The relations of Tikhvin’s Monastery and Tikhvinskiy Posad according to the materials of judicial documents." Петербургский исторический журнал, no. 3 (2018): 289–300. http://dx.doi.org/10.51255/2311-603x-2018-00064.

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2

Taimasov, Leonid A. "TSIVILSK TIKHVIN BOGORODITSKY MONASTERY DURING THE TRANSFORMATION PERIOD OF THE 1860s – 1870s." Vestnik Chuvashskogo universiteta, no. 1 (March 25, 2024): 114–24. http://dx.doi.org/10.47026/1810-1909-2024-1-114-124.

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Анотація:

Studying the history of churches and monasteries in modern conditions is of scientific and practical interest. The purpose of the study is to examine the history of transformation of the Tsivilsk Tikhvin Monastery into a women’s monastery against the background of bourgeois modernization of the Russian society, intensification of the policy and practice of Orthodox missionary work, to show the contribution of spiritual and secular persons to the revival of monastic life in Tsivilsk monastery and to assess its religious and social significance in establishing Orthodoxy among the population of Chuvashia. Materials and methods. The article is based on the analysis of literary and documentary materials. The main sources of the work were archival documents, publications of periodicals, materials of the website of the Chuvash metropolis. Theoretical generalizations and conclusions are made using the chronological, institutional and cultural-anthropological approaches. Study results. Tsivilsk Bogoroditsky Tikhvin Monastery of the Chuvash Metropolis is one of the oldest in the Middle Volga region. It was founded by Tsivilsk inhabitants in memory of the town’s miraculous deliverance in 1671 by the God’s Mother’s intercession from the devastation by S.T. Razin’s detachments. Tsivilsk monastery has gone through different times: it was on the verge of closure more than once, and was abolished during the Soviet period. In this study, based on the study of special literature and a set of sources, the author examined one of the most difficult periods in the history of the monastery. At the end of the 1860s, the monastery’s economy turned out to be in a critical condition. Neither the monastery nor the municipal authorities had the financial means and material resources to restore it. The brethren were small in number, they did not see any prospects for the change for the better, so violations to the rules of monastic life took place among them. The diocesan leadership in the person of Archbishop Anthony of Kazan (Ya.G. Amphiteatrov), having visited the monastery in 1869, made a proposal to the consistory to close it. However, in the conditions of bourgeois reforms and intensification of missionary and educational activities, closure of the monastery in the uyezd, where predominantly the Chuvash population lived, could have negative consequences for Orthodoxy establishment. At the same time, the residents of Tsivilsk and many neighboring villages did not want to lose the monastery, which had not only religious, but also symbolic significance. These circumstances, in the author’s opinion, forced to look for other solutions to its fate. The idea of converting a male monastery into a female one turned out to be promising. The events of the monastery economy’s revival are described in detail, the role of the abbess Kheruvima, the main benefactor V.N. Nikitin is shown, the progress of construction and repair works is covered, the celebrations in honor of the renovated monastery consecration are described in detail, its characteristics at the turn of the XIX–XX centuries are given. Conclusions. One of the ancient centers of Orthodoxy in the territory of Chuvashia, Tsivilsk Bogoroditsky Tikhvin Monastery became a women’s monastery as a result of transformations in 1871–1872. Preservation of the historical monastery became possible thanks to the support of the diocesan leadership, the presence of benefactors, a positive attitude of Tsivilsk residents, as well as believers of Tsivilsk and neighboring uyezds. As a result of the renovation, Tsivilsk Tikhvin Convent turned into a center of missionary educational activities in the Chuvash Region. The modern restoration of the monastery became possible due to preservation of the monastery complex, built mainly in the historical period under consideration.

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3

Melnikov, Ilya A. "The Tikhvin Old Believer Almshouse in the Second Half of the 18th – First Half of the 19th Century." Herald of an archivist, no. 2 (2023): 491–502. http://dx.doi.org/10.28995/2073-0101-2023-2-491-502.

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The article highlights the history of establishing and functioning of the Old Believer almshouse of the Pomorian congregation, operating in the city of Tikhvin since 1764. In some sources, it is called “monastery” and “skete,” as nuns lived there. The main sources used in the article are documents stored in the Russian State Archive of Ancient Acts and in the Russian State Historical Archive; most are being thus introduced into scientific use. Among the identified documents are decrees and petitions related to the monastery establishing and its property acquisition in the 18th – early 19th century. The sources demonstrate the role of the Tikhvin Old Believer almshouse in maintaining ties with Old Believer spiritual centers in the Olonets gubernia, St. Petersburg, and Moscow. The skete housed locally revered relics: miraculous icons, relics of saints (some from Novgorod). Old Believers from other regions came to worship them, especially during the Tikhvin spring fair. There were active contacts between Tikhvin and Vygovskaya Old Believer community. The skete also promoted consolidation of the uezd inhabitants, gathering in Tikhvin to worship local shrines, to perform repentance, to make a prayer (nachala) for non-observance of the Old Believer rules, which was important for the priestless communities: thus, they returned to the community by the decision of the skete council of spiritual mentors. The article focuses on tragic closing of the prayer house and almshouse and its rearrangement into edinovertsy church. It happened during government repressions against the Old Believers in 1854. The Tikhvin Edinovertzy Church, founded by the Ministry of Internal Affairs official Yu. K. Arseniev, was the first in the Novgorod eparchy, antedating similar developments in the region. The success of this Ministry project sprang from readiness of the officials to forcibly take control of relics and locations sacred to the Old Believers (monastery’s revered icons, including those with relics, its cemetery with its prayer house, where the ancestors of the Tikhvin Old Believers were buried).

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4

Sheremetov, Nikita. "Petr Artsybashev and Tikhvin Assumption Monastery." Петербургский исторический журнал, no. 1 (2018): 221–30. http://dx.doi.org/10.51255/2311-603x-2018-00013.

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5

Zhukov, Artem E. "Tikhvin Assumption monastery and Vvedensky monastery in 17th century. Relationship history." Петербургский исторический журнал, no. 1 (2018): 208–20. http://dx.doi.org/10.51255/2311-603x-2018-00012.

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6

Kustova, E. V. "KUNGUR TIKHVIN CONVENT DURING THE PERIOD OF CHURCH REFORMS OF THE FIRST HALF OF THE 18TH CENTURY." Вестник Пермского университета. История, no. 1 (60) (2023): 173–85. http://dx.doi.org/10.17072/2219-3111-2023-1-173-185.

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Анотація:

The history of Russian female monasticism of the first half of the 18th century is a poorly studied topic in Russian historiography. The article is devoted to the last women's monastery created in the Urals in the pre-Synodal era. Various aspects of its life during the difficult period of church reforms of Peter I and his successors are revealed. Based on new archival documents of the Russian State Archive of Ancient Acts and the Central State Archive of the Kirov Region, the 50-year history of the monastery is presented in a comprehensive manner for the first time. A brief review of the development of the Kungur lands and their Christianization is given, the prerequisites and circumstances for the emergence of the monastery are analyzed. The formation of its architectural ensemble is shown, the view of the temple and its interior decoration is described, a brief analysis of the book collection is given. The article examines the personalities of the abbesses of the monastery and gives a description of the age and social composition of the sisters. The questions of «survival» of the monastery in the course of Peter the Great reforms, the sources of its existence are analyzed. Since the monastery was worldly, the role of benefactors in its development, strengthening its material level in difficult historical conditions is especially noted. The attempt to close the monastery in 1724–1725 and the reasons for its slow death in the next quarter of a century are considered. The history of the Tikhvin icon of the Mother of God is revealed in connection with the history of the Kungur monastery. Its importance in the life of the town after the closure of the convent is shown, in particular, in connection with the history of the uprising of Yemelyan Pugachev.

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7

Abelentseva, Olga A. "Excerpts from Land Separation Books as Title Deeds for Hereditary Estates, Fisheries and Meadows: The 17th Century Materials from the Tikhvin Assumption Monastery Archive." Herald of an archivist, no. 3 (2021): 675–86. http://dx.doi.org/10.28995/2073-0101-2021-3-675-686.

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During the 17th century, the archives of the Tikhvin Assumption Monastery accumulated documents testifying to the monastery’s acquisition of rights to votchinas (hereditary landed estate) and ugodia (collective name for fisheries, meadows, etc.). Among these documents there are excerpts from land separation books (otvodnye knigi). In order to determine the significance of such excerpts as title deeds, the article examines situations requiring their receipt, and sequence of actions of the patrimonials and authorities. It is generally accepted that grant deeds were basic document confirming monasteries’ rights to votchinas and ugodia. The Tikhvin Assumption Monastery received its last grant deed in 1621. However, in the following years, the Monastery was granted new votchinas and ugodia, which also required title perfection. And yet thereafter all grants were issued without drafting grant deeds. The article considers four situations that demanded separation of land: proving rights to old landholdings; acquiring new votchinas on the basis of grant deeds; proving rights to ugodia recorded in census records, but not in grant deeds; acquiring new votchinas and ugodia on the basis of decree without grant deed. The study of the archival documents has made it possible to reveal how rights to votchinas and ugodia were established in the 17th century without issuance of grant deeds. First, the monastic authorities filed a petition in Moscow and received a decree ordering the authorities of Veliky Novgorod to separate the land. Upon receiving such order from Novgorod, a local official performed separation of land according to an excerpt from cadastral register and compiled a land separation book. In order obtain an excerpt from the land separation book, the procedure was to be repeated. In the case of disputes or legal proceedings with outside parties – landholders (pomeshchiki) or court peasants (dvortsovye) – a new land separation book for the successful party was to be drawn. Sometimes several years could pass between land separation and obtaining an excerpt from the land separation book. The monastic authorities did not seek to receive it immediately and, probably, did not have a clear idea of the need for such an action. The available data allows the author to conclude that excerpts from land separation books may have been main document proving ownership of votchinas and ugodia, but were usually obtained in case of land disputes. However, to decide a case, other documents reflecting the history of the grant were required: excerpts from cadastral registers and survey books, originals or copies of decrees, and command letters.

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8

Abelentseva, Olga A. "Customs Declarations Processing in 1655-67: Materials of the Tikhvin Assumption Monastery Archive." Herald of an archivist, no. 4 (2023): 983–94. http://dx.doi.org/10.28995/2073-0101-2023-4-983-994.

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The article is devoted to studying customs declarations processing in 1655?67 (prior to adoption of the New Trade Charter in 1667). To date, the practice of drawing up these documents has not been studied. The extracts were issued when buying goods with the money and testified to payment of first portion of the duty (5 deneg per ruble), while the rest was collected at the place of goods sale. According to the Customs Charter of 1653, such extracts had to be certified by seals and hand-written records of customs heads. This study analyzes a complex of 302 extracts deposited in the archives of the Assumption Tikhvin Monastery, which had the right to collect customs duties from trade operations in Tikhvin Posad. Presence of extracts in the monastery archive indicates that the described goods were sold in Tikhvin. Although the documents collection at our disposal is not complete, it reflects main trends in execution of this type of customs documentation in the studied period. It has been established that the surviving extracts were issued in 47 settlements, mainly in the North-West of Russia. Most documents were drawn up on behalf of the customs heads, some on behalf of their subordinates, or representatives, for instance, if there was no customs in the settlement. Comparative analysis of the documents texts shows that a single form of declarations had not yet appeared. There were two approaches to presentation of information: in the first case, the main emphasis was on appearance of money, in the second case, on receipt of duty. It has also been established that there were several ways to authenticate declarations. In addition to the method postulated in the Trade Charter of 1653, customs issued declarations for purchased goods with just the seal or only with official’s handwritten record; there were also handwritten declarations extracts without seal. Declarations issued in accordance with the requirements of the Trade Charter account for only 25% of the studied selection. 118 extracts out of 302 (39%) have no seals. Some extracts (27) show personal seals of officials, not customs ones. Also, from 1655, there appear seals with indication of month, first mentioned in known monuments of customs legislation only in 1681. Analysis of the available material shows that at the first stage of trade reform, a unified approach to declarations processing and their authentication had not yet been formed.

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9

Пашков, Димитрий. "Edition of Russian Translation of Pidalion St. Nicodemus the Hagioriteand Its Features." Праксис, no. 2(2) (September 15, 2019): 232–36. http://dx.doi.org/10.31802/2658-6517-2020-2-2-232-236.

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В статье прослеживается история работы над русским переводом одного из самых важных памятников церковного права - «Пидалиона» преподобного Никодима Святогорца. Отмечены особенности предпринятого сестрами Ново-Тихвинского Екатеринбургского монастыря издания, отмечена важность издания для развития науки канонического права в России. In article the history of work on Russian translation of one of the most important monuments of canon law - Pidalion of the st. Nicodemus the Hagiorite. Features of the New Tikhvin Ekaterinburg monastery of the edition undertaken by sisters are noted, importance of the edition for development of science of the canon law in Russia is noted

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10

A., AVTUSHKOVA. "THE CONTRIBUTION OF GEOLOGIST B.S. MITROPOLSKY TO THE ARCHEOLOGICAL INVESTIGATION OF THE ALTAI KRAI." Preservation and study of the cultural heritage of the Altai Territory 28 (2022): 157–62. http://dx.doi.org/10.14258/2411-1503.2022.28.22.

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This article devoted to the activity of former director of Biysk museum, B.S. Mitropolsky. in investigation of archaeological sites of the Altai Krai in 1927. On the site of the former women’s St. Tikhvin Monastery and in the Zarechensky district of the city of Biysk, he discovered a number of sites of the early Iron Age, collected a significant collection of ceramic fragments. At present, the sites have not been preserved, which increases the value of the B.S. Mitropolsky materials and allows supplementing the data on the history of the early Iron Age in the Altai Territory.

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11

Abelentseva, Olga Alekseevna. "Documents included in cash expenditure books of 1623-1633 of the Tikhvin Assumption Monastery." Петербургский исторический журнал, no. 2 (2020): 8–22. http://dx.doi.org/10.51255/2311-603x-2020-00025.

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12

PYATNITSKAYA, Tatiana Nikolaevna. "THE HISTORY OF BUILDING THE NORTHERN FRATERNAL CELLS OF VIRGIN MARY ASSUMPTION MONASTERY IN TIKHVIN." Historical and social-educational ideas 6, no. 6_2 (February 4, 2015): 147. http://dx.doi.org/10.17748/2075-9908-2014-6-6_2-147-150.

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13

Zapadalova, Polina V. "PROCOPY CHIRIN AND THE COMPENDIUM OF ICON PATTERNS FROM THE SIYA MONASTERY." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 1 (2022): 227–48. http://dx.doi.org/10.28995/2686-7249-2022-1-227-248.

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The article contains an analysis of nine images (prorisi), signed with the name of the painter Prokopy Chirin, from the book of icon patterns (late 17th century, RNB. OLDP. F88), which was created as a handbook for Russian iconpainters. Three of them comprise a small half-length Deisis; to this group belongs also the fourth drawing (fol. 185), which is a mirror image of the Mother of God (on fol. 198). The following three imprints, forming a group, show a full-length Deisis with the Holy Trinity in Majesty in the centre. The last two, the “Mother of God of Tikhvin” and the “Mother of God with a Child on the throne and the saints” are independent. All four images (two icons of the Deisis and two of the Virgin), to which the prorisi go back, fit into the so-called “Stroganov” artistic tradition and evidently reproduce the icons of Prokopy Chirin. Moreover, the book contains at least three more images related to his work: “Tsarevich Demetrius and Demetrius of Thessaloniki”, “Tsarevich Demetrius and Roman of Uglich” and “Saint Nicetas”. The icons that served as prototypes for these drawings have survived to the present day, and are stored respectively in the Tretyakov Gallery, the Russian Museum and the Smolensk State Museum (reserve.).

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14

Abelentseva, Olga Alekseevna. "The organization of field works at the farm of the Tikhvin Assumption Monastery in 1623-1633." Петербургский исторический журнал, no. 2 (2021): 30–43. http://dx.doi.org/10.51255/2311-603x_2021_2_30.

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15

Abelentseva, Olga Alekseevna. "Clergy of the Assumption Tikhvin Monastery in 1623-1633: structure, number and their dynamics, payment system." Петербургский исторический журнал, no. 3 (2022): 7–20. http://dx.doi.org/10.51255/2311-603x_2022_3_7.

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16

Abelentseva, O. A. "Recovery construction works at the Tikhvin Assumption Monastery in 1623-1633 (according to the monastic expenditure books)." Петербургский исторический журнал, no. 2 (2019): 7–26. http://dx.doi.org/10.51255/2311-603x-2019-00023.

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17

Abelentseva, Olga Alekseevna. "The Structure of the Economy of the Tikhvin Assumption Monastery in the Last Quarter of the 16th Century." Петербургский исторический журнал, no. 1 (2018): 7–31. http://dx.doi.org/10.51255/2311-603x-2018-00001.

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18

Abelentseva, Olga Alekseevna. "Fisheries of the Tikhvin Assumption Monastery in the Seventeenth Century: Acquisition of Rights of Ownership and Problems with Exercising Them." Петербургский исторический журнал, no. 4 (2019): 66–82. http://dx.doi.org/10.51255/2311-603x-2019-00071.

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19

Shalina, Irina A. "The Icon of the Holy Trinity with Acts from the Dormition Cathedral of the Tikhvin Monastery. Problems of Dating and Interpretation." Actual Problems of Theory and History of Art 9 (2019): 458–71. http://dx.doi.org/10.18688/aa199-3-40.

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20

Shalina, Irina A. "Festive Row of the Iconostasis of the Assumption Cathedral of the Big Tikhvin Monastery and Its Place in the Art of the Ivan the Terrible Era." Actual Problems of Theory and History of Art 11 (2021): 360–81. http://dx.doi.org/10.18688/aa2111-03-29.

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21

Abelenzeva, Olga Alekseevna. "The descriptions of land estate (votchina) of the Tikhvin Assumption monastery in Nikolaevskiy Shungskiy pogost of Obonezhskaya pyatina of Novgorod uezd in the first quarter of the 17th century." Петербургский исторический журнал, no. 2 (2016): 108–20. http://dx.doi.org/10.51255/2311-603x-2016-00032.

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22

Abelentseva, Olga Alekseevna. "The Repast in the Tikhvin Assumption Monastery (on the basis of "The Decree on Repast" (Ukaz o trapeze) of 1589/90 and the Books for Recording of Expenses (Raskhodnaya kniga) of 1590-1592)." Петербургский исторический журнал, no. 3 (2018): 7–24. http://dx.doi.org/10.51255/2311-603x-2018-00045.

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23

Bashnin, N. V., I. A. Poliakov, and N. A. Sheremetov. "Women’s Petitions of the Second Half of the 17th Century from the Archives of the Tikhvin Assumption Monastery and the Vologda Bishop’s House." Historical Courier, no. 3 (2019). http://dx.doi.org/10.31518/2618-9100-2019-3-6.

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24

Абеленцева, О. "THE LOCAL COMMUNITY OF THE TIKHVIN ASSUMPTION MONASTERY: STRUCTURE, NUMBER OF WORKERS, PAYMENT SYSTEM AND TERMINOLOGY OF RECORDS ON LABOR PAYMENT (ACCORDING TO THE DATA OF THE MONASTIC BOOKS FOR RECORDING OF EXPENSES OF 1590–1592)." ДРЕВНЯЯ РУСЬ. ВОПРОСЫ МЕДИЕВИСТИКИ, no. 2(76) (June 8, 2019). http://dx.doi.org/10.25986/iri.2019.76.2.005.

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