My small homeland is an extracurricular activity. Snow is falling, every snowflake is in its place
All-Russian competition "Fatherland"
MUNICIPAL EDUCATIONAL INSTITUTION
"STAROKRIVETSKAYA SECONDARY EDUCATIONAL SCHOOL"
Work supervisor:
, history teacher of the highest category
MOU "Starokrivetskaya secondary school"
the village of Stary Krivets
Bryansk region
year 2009
Introduction ……………………………………………………………… .................... | |
History and development of the village of Svyatsk ………………………………………………… | |
Svyatsk is a victim of an accident on Chernobyl nuclear power plant …………………………………. | |
Conclusion ……………………………………………………………………......... | |
Instead of an afterword …………………………………………………………… ... | |
Bibliography ………………………………………………………………… | |
Appendices ……………………………………………………………………… ... |
Introduction
Memory ... It seems to me that this is not just a property of human consciousness, its unique ability to preserve traces of the past. Memory is a connecting thread between generations and civilizations, peoples and cultures. She is never neutral and passive. Memory teaches, encourages, convinces, warns, gives strength for new achievements and instills faith. Research work "About the life that raged here" is dedicated to the memory of one of the many "disappeared monuments of Russia", the village of Svyatsk. This is not the first time I turn to actual problem dying villages, in 2008 participated in All-Russian competition“My small homeland: nature, culture, ethnos”. The work "Erect a monument to the village" was dedicated to the disappeared villages located in the neighborhood of my native village Stary Krivets, it took third place and was published in several Bryansk newspapers.
The goal that I set for myself, doing this new research, is to preserve the historical memory of the unique Old Believer village of Svyatsk. My task was to draw the attention of my peers to the history and culture of Russian villages, their originality and uniqueness. In the process of work, I talked with the natives of the village of Svyatsk, who currently live in Novozybkov and Stary Kryvets, wrote down their memories, got acquainted with photographs from family archives. He studied the exposition of the Novozybkovsky Museum of Local Lore, dedicated to the twice hero of the Soviet Union David Abramovich Dragunsky, visited the Museum of Old Believers in Vetka (Belarus). I managed to hold in my hands old Old Believer tomes and monographs of the capital's scientists. I read newspapers of the late 80s-early 90s of the last century, looked for information about Svyatsk in the global network. And I also visited a village that no longer exists, and with my skin I felt horror that gripped a person who found himself in a place where "the air is bitter with hopelessness, trees have grown together with the universal emptiness, and a homeless, childless village is terribly silent in broad daylight." My teacher, a native of Svyatsk, a talented storyteller and historian by vocation, became an assistant, consultant and ideological inspirer of the work. He not only told me about his native village and shared materials from the family archive. He breathed life into history, made the memory come alive. However, everyone knows that memory cannot die ...
History and development of the village of Svyatsk
Svyatsk is an old village, it is more than three centuries old. The distant ancestors of the indigenous inhabitants of Svyatsk at one time strongly disagreed with Patriarch Nikon - they remained in the old faith, thereby incurring the royal wrath. Fleeing from persecution and oppression, they left the center for the outskirts of the Moscow state, in remote, inaccessible places. For centuries, the Bryansk lands served as one of the main refuge for any fugitive people. The dense endless forests behind Starodub were hidden securely; an ignorant person could not even get to some of the hermitages-settlements, since they were located on islands among huge swamps-swamps. The life of the first settlers was not easy, full of trials and hardships, but here they found the long-awaited freedom. According to the chronicles of the Kiev-Pechersk Lavra, the Svyatskaya settlement was inhabited in 1712. Usually, upon initial settlement, residents were given "siege sheets" or "siege letters". The “sheets” documented the conditions of settlement and relations between the settlers. Svyatsk received its "siege leaf" a little later than the actual settlement. It happened "to the fate of 1713 June 18 days" with the permission of Archimandrite Athanasius Mislavsky. It is this date that is considered the official birthday of Svyatsk.
Where did the first inhabitants of Svyatsk come from on the land of the Kiev-Pechersk Lavra? There are several versions on this score. It is generally accepted that the Old Believers, called in the chronicles not schismatics, but simply "slobozhans" or "newly settled people", came to Starodubye from the town of Khalcha (now Khalch is the village of the Vetka district of the Gomel region), which was located at that time on the territory of the Grand Duchy of Lithuania. ... We find confirmation in the "Description of Old Little Russia":
“To everyone in common and to everyone, we are announcing it as a scripture, Izh came to us at the monastery of Svyatopecherskaya Ioakim Ivanovich besieged with his companionship, the people of the kilka people, who were residents of the town of Khalcha, led the powers. principality of Lithuania, beg us, abysmo allowed them, who came out of Khalch, for the sake of their great falsehoods and unbearable misfortunes, to settle in the settlement on our Vlasnoy soil, they lived in the Svyatopecherskaya walker, nicknamed Svyatskoye, in the Starodubovsky regiment, three miles from the confusion of our future Bobovich. And they asked us, abysmo allowed them, as if settling people again, for the sake of divorcing the government and building their houses, a settlement for six years; and after the end of six years, they promised to be our faithful and eternal subjects, they lived in Svyatopecherskaya, did not go out anywhere from there and to anyone from our subjects around there, they didn’t fix the Niyakova altercation in their grants, we were content with a single field, which we were commanded to petition them. to the mayor there, take them a mile alone and distance them from the surrounding people, for the sake of their quiet life. And they promised, after the end of the six years, to bow to us until they settled in Svyatopecherskaya, a hundred good coins of gold, a pood of honey and a fox. In other years, after the end of the settlement, every duty of the subject up to the monastery of Svyatopecherskaya otbuvat dengami or work, vedlug of their belongings, from our soil, as well as innii Slobozhans on our pechersk soil. In their own assurance, this is our writing given to them, with the seal of the monastery and with the signature of the hand of a Vlasny. " |
The first inhabitants of Svyatsk could also have come from the Vladimir district. There is no documentary evidence of this hypothesis, it is associated with the tradition of icon painting preserved by immigrants. The local Vetka-Starodub style of painting clearly absorbed the best traditions of the Vladimir school of icon painting.
According to one of the versions, the Svyatskaya settlement got its name because of the spring-krinitsa, which was revered as a saint. If you believe the legend, then in ancient times the priest, consecrating this spring, awkwardly waved the sleeve of his robe and dropped his silver cross into the water. Since then, people began to call this water holy, from the krinitsa to the village, and the name Svyatsk was passed on.
Like most of the Old Believer settlements, Svyatsk developed dynamically. According to the description of 1781, in the settlement of Svyatskaya there were available:
"Merchants and petty bourgeois" running the office of the settlements described in Little Russia ", 61 households, 80 huts, and peasants of the Kiev Pechersk Lavra, 13 yards, 20 huts ... Exercise of the inhabitants in arable farming only for their own subsistence; practicing the same in the auction, reselling in Starodub and Slob. Unsteady, hemp and salt bought in the surrounding villages; at the same time, they are hired from Klintsovsky and Zybkovsky inhabitants, under the delivery of soap to Warsaw and buying it themselves, they are sold in the cities of the Polye region, Warsaw and Vilna; moreover, many of these inhabitants make hemp oil and sell it in Kiev, Romna and other small Russian townships. These inhabitants, arguing that this settlement is besieged on the lands belonging to the Kiev Pechersk Lavra, pay 47 rubles a year ... |
Since the end of the 18th century, Svyatskaya Sloboda has been part of the Surazh district, receives the status of a posad (accordingly, the name changes from "Svyatskaya" to "Svyatsky") and becomes one of the significant centers of the Old Believers. Posad in pre-revolutionary Russia is a small trade and craft town. In Starodubye, the status of a posad was assigned to 13 settlements, including Zybka and Svyatskaya. At the beginning of the 20th century, Svyatsk was one of the largest settlements in the Surazh district of the Chernigov province, with a population of about 4,000 people. In the village there were five churches, a synagogue, seven groomers, three brick factories, six tanneries, among which Tyuryukov's tannery stood out with an annual production of goods worth 16 thousand rubles, twenty-nine trade shops. And also mills, a bakery, a creamery ... Commerce was a popular occupation among the native saints. The activities of merchants-entrepreneurs were successful. From 1824 to 1852, the total capital in Svyatsk posad increased from 8,000 to 19,000 rubles. Among the inhabitants of the village there were four merchants of the first guild. Craftsmen lived in Svyatsk, all kinds of crafts and trades flourished. The surnames of the residents spoke for themselves: Kozhemyakins, Sapozhnikovs, Kuznetsovs, Melnikovs, Baranochnikovs. The latter were indeed famous bakers throughout the region, and their bagels were bought not only in the surrounding villages, but also in Novozybkov. In Svyatsk, saddlery, wheel, cooper and shoe production was established, gardening and beekeeping were developing.
, fishing. A small number of villagers (about 19%) belonged to the estate state peasants... Some saints were engaged in seasonal trades, during the working season they left for big cities or neighboring Belarus, where they rented plots of land for vegetable gardens.
The village stood on a hillock, as if people here erected a temple for their souls. From whatever side you look at the village, it has always appeared like a miracle. God did not offend the founders of Svyatsk with a sense of beauty. The very layout of the settlement was unusual for these places. All neighboring villages are built according to the principle of a star-shaped multi-row, while at Svyatsk the houses were verified strictly along the "red" line in a row of streets, thus showing the peculiarity of the urban settlement. The two main longitudinal streets were connected to each other by transverse spans, forming regular squares with Red Square in the center of the village. Every street in Svyatsk was blown from all sides by winds, so the air in the village was special: clean and fresh. By air, the inhabitants knew how to predict the weather. Pulled through the village with the smell of birch leaves - the wind from the east, this is good weather. With the scent of Belarusian pine forests, a premonition of imminent rains came to Svyatsk from the west. And when the scent of fresh hay spread through Svyatsk, everyone knew that soon the coolness would come from the northern meadows.
The architecture of the village was also unusual. Houses and massive outbuildings were built on the model of city merchants and bourgeois households and were necessarily surrounded by a fence. All houses, without exception, had shutters that were closed at night. In the daytime, the shutters served as a decoration for the house, since saw-cut carving served as a favorite element of decor in Svyatsk. Carved shutters, platbands, intricate in form and artistic design, adorned the facades of the holy houses. Sometimes the entire surface of the street side of the house was covered with carvings from top to bottom. The eyes are the windows to the soul. Windows are the eyes of houses. Holy houses looked at the world of God with enlightened joyful, wide-open eyes filled with happiness. Today, on the surviving holy houses, there are practically no shutters and platbands, they gaze at the world with empty eye sockets (see Appendix 1).
Bazaars were noisy in Svyatsk on Sundays. Fairs alone gathered here up to ten a year. All of them were timed to church holidays: Filippovskaya, Petrovskaya, Uspenskaya, Mikhailovskaya ... The latter was the main one in Svyatsk. It was held on November 8. From early in the morning people began to flock to the fair. People came here in their best outfits: to see others and to show themselves. The Belarusians carried geese in large wicker baskets, embroidered towels, discordant accordions. From the Ukrainian villages they rode in huge carts: they carried barrels of honey, mountains of sacks of wheat. Craftsmen from the small village of Sinyi Kolodets brought ringing, like songs, pots, jugs, bowls, children's whistles made of blue and red clay. Everything that the district was rich in could be seen at the fair. Numerous cattle buyers also came to the posad that day. By the end of the day, they drove cows and horses in herds towards Novozybkov, Gomel, Starodub. From noon the fair was declining. The people, tired, but contented and slightly intoxicated after the magarych, with which any, even the most insignificant, trade deal was held together, dispersed and went home. Gradually the human hubbub subsided, the fairground in the center of the village emptied, and it became sad that the multi-colored holiday had ended so quickly.
Along with faith, the fugitive Old Believers brought a high culture to their new homeland. The local Old Believers have preserved the traditions of creating ancient manuscript books and making church utensils. Svyatsk became one of the centers of icon painting: on the basis of Vladimir traditions, the Vetka-Starodub school was formed, which absorbed a variety of artistic techniques of Moscow, Volga, Novgorod, Belarusian and Ukrainian masters. Svyatskie "bogomaz" skillfully interspersed "realities" into the icon: elements of interior, decor, costume; paid great attention state of mind characters. Local craftsmen managed to preserve and develop a special technique for making folding icons: metal-plastic. Officially, the Synod of the Russian Orthodox Church in 1723 prohibited the use and production of metal icons. In practice, the decree, as is often the case in Russia, was not executed. On the contrary, he contributed to the growing popularity of copper icons among the common people, especially the Old Believers. They revered copper icons as "eternal", since any of them could become a matrix for casting numerous copies, and "faithful", since each new icon, cast from a matrix, was an exact copy of an old, "grandfather's" one. Old Believer houses in Svyatsk resembled small museums, each house had its own unique exposition of ancient icons. They were inherited, protected, renovated, they were the keepers of the hearth. The icons were treated with special reverence, almost reverence. The indigenous saints were convinced that icons should serve people. My teacher told me that after the death of her father, my mother told all (already grown-ups) children to choose an icon in memory of him, left for herself (preparing for the move) only the most dear to her heart, “prayed”, and ordered the rest to be given to the Museum of Old Believers in Branch. "You won't hang them on the walls in your house," said old woman son. “There is no need for holy faces to gather dust in cupboards. I won't allow the shrine to be sold. If you try, I'll curse you! " (see Appendix 2). However, it was not the mother's curse that stopped people, did not allow them to take sin on their souls. The very way of life of the villagers bore the stamp of the Old Believers as a high spiritual culture. Whoever visited Svyatsk, and historians, ethnographers, and linguists came here, all noted the rare respect that reigned among people and strict adherence to the moral precepts of their ancestors. The originality and "Old Testament" of the village was felt in food, clothing, and the manner of moving and speaking. A special funeral rite has survived to this day, according to which the Old Believers were placed in a coffin in white clothes: men in oversized shirts, tied with a belt and canvas pants, women in a white shroud. No underwear, dresses, jackets, ties. The language of the inhabitants of Svyatsk was also special - not "Khokhlack", as in all the surrounding villages, but very literate, one might say, literary Russian. There were two schools in Svyatsk: parish and rural. It had its own amateur theater.
Faith has always been the spiritual core of the village. Not frenzied religiosity, but faith that enlightens and strengthens the human soul. In Svyatsk, in the neighborhood, without mutual grievances and any troubles, the ancient Orthodox church and the temple of the Old Believers-White Brynichniks, the prayer house of the Bespopovites and the Jewish synagogue coexisted. Such is the freedom of conscience and religion in one, separately taken village!
At the turn of the 19th-20th centuries, four communities of different confessions lived in Svyatsk: bespopovtsy, beglopopovtsy, white-bred people and Jews. The most numerous was the Belorussian community, it consisted of 927 males and 973 females. The second largest community was the community of runaways (today - representatives of the Russian Ancient Orthodox Church) - 1585 inhabitants, including 775 men and 810 women. The Jewish diaspora ranked third with 390 people. The smallest group were bespopovtsy, in Svyatsk there were 136 people of both sexes. Among the women who inhabited Svyatsk, there were many native Nikonian women brought by their husbands from the surrounding Russian, Belarusian and Ukrainian villages. Marrying Old Believers, they parted with the faith of their ancestors and moved from the category of "khokhlush" to the category of "Muscovites" (this is how the saints were proudly called themselves). However, Nikonians often appeared in the village. There were no Orthodox churches in the surrounding villages, and Nikon's followers came to the Old Believer Svyatsk for holy Epiphany water. They did not hesitate to bless Easter eggs and Easter cakes among the Old Believer priests. An inexplicable phenomenon! But on Easter, the doors of the Old Believer churches were open to Orthodox Christians as well. But the official unanimity - a kind of attempt to find a compromise between the Old Believers and the state Orthodox Church - did not take root in Svyatsk. In 1845, with the aim of creating parishes of the same faith, Archpriest Timofey Verkhovsky arrived in Starodubye. In the Intercession Monastery (see Appendix 3), a meeting of representatives of all Old Believer posadov was held, at which the issue of the transition to common faith was discussed and the conditions for this transition were developed. The document on the acceptance of the "blessed priesthood" was signed by representatives of Novozybkov, Klintsov, Klimov. However, representatives of Svyatsk did not agree with the uniform conditions. Despite this, the authorities built a church of the same faith in Svyatsk, which was subsequently transferred to the jurisdiction of the community of the Belorussian consent, since the church was practically never visited. There were only two (!) Co-religionists in Svyatsk.
The largest number of memories were preserved by the natives of the village about the most beautiful church of Svyatsk - the Old Believer Church of the Assumption of the Most Holy Theotokos, which belonged to the community of the Belorussian harmony. The construction of this temple began after the first Russian revolution in 1905. The Tsar's Manifesto on October 17 granted the Old Believers the right to exercise an open religious activities, printing, and temple building. Old Believers of Svyatsk decided to build the Church of the Assumption. The whole world raised funds for construction, large donations were made by local merchants, including non-popovtsy and runaway popovtsy. A significant amount of money for the construction of the Old Believer Church of the Assumption of the Blessed Virgin Mary was allocated by representatives of the Jewish diaspora. Work on the construction of the church began in the spring of 1908. The construction of the temple was carried out by a carpenter's team of bespopovtsy, headed by Faddey Petukhov (- the grandfather of the head of work on the maternal side). The temple was erected quickly, by March 1910 it was already ready. It is located at the edge of the village, by the road. The craftsmen built the Church of the Assumption in the Russian style characteristic of the architecture of the Bryansk region of the early 20th century. In the "Code of architectural monuments and monumental art of Russia" you can find a description of the Church of the Assumption of the Blessed Virgin Mary (see Appendix 4-5).
The Assumption Church had a set of bells, among which the largest stood out - weighing 62 pounds. The bell ringing was heard throughout the area. At 12 o'clock in the afternoon, the gospel was performed, according to which the inhabitants of the settlement of Svyatsk and the surrounding villages were guided. A brick fence was soon built around the temple. Its description can also be found in the "Collection of architectural monuments and monumental art of Russia": "From the church fence, only the gate opposite the western entrance has survived - a three-span brick arch with a wide middle and narrower side openings. Its foundations with paneled pedestals, with shoulder blades and semi-columns carry archivolts, completed by domes with crosses ”(see Appendix 6-7). This fence was built at the expense of Fyodor Kuzmich Razuvaev, a wealthy resident of Svyatsk, a representative of the Russian Ancient Orthodox Church, who later became Bishop of Novozybkov and Gomel Flavian (see Appendix 8).
The Church of the Assumption knew the years of prosperity and persecution, before the Great Patriotic War it lost its bells, gates and wickets - they were sent to be melted down, and after Chernobyl it began to slowly die along with the whole village. But for a long time, casual visitors to Svyatsk, Moscow "radiation experts" and curious tourists from far abroad at the entrance to the village had a wonderful sight. A wooden church proudly towered on the edge of the ruined village (see Appendix 9). Outwardly, the temple kept its former posture even in hard times. But the interior decoration was terrifying - the iconostasis was completely looted. Everything that could be taken out was taken away by the marauders. Until the last days, however, there was a candle stand in the middle of the church hall. And the divine face of Hosts from the dome of the temple looked at the monstrous desolation. The Church of the Assumption of the Blessed Virgin Mary stood for exactly 90 years. It burned down on a quiet, windless night from 13 to 14 September 2000. When the next morning the few residents of Svyatsk approached the ashes, they saw the following picture: a huge white cloud stood on the site of the temple, and a delicate, incomparable aroma of incense was spreading around the area. The church burned down like a large wax candle, without damaging the young growth of birches that densely surrounded it. The majestic temple of the Assumption disappeared from the face of the earth, like a fabulous Kitezh-grad, plunged into the waters of Lake Svetloyara (see Appendix 10).
Among the parishioners and ministers of the Church of the Dormition of the Most Holy Theotokos there were many outstanding church figures. The most famous is Isidor Grigorievich Dalenkin (see Appendix 11). In the encyclopedic dictionary and "Old Believers" we read: "Isidor Dalenkin is an Old Believer of Belikrinitsky consent, a resident of the Chernigov province, Posad Svyatskaya, the author of the hectographed essay" Answers of the Old Believer to the Questions of Local Co-Believers ". Today this work can be found in all major libraries in the country. Isidor Dalenkin took an active part in the activities of the Old Believer community, possessed the gift of eloquence, extensive canonical and theological knowledge. For many years he served as a teacher. His grave was in the side-altar of the Church of the Assumption of the Most Holy Theotokos and was revered by parishioners-fellow countrymen, and the sons and grandsons of Isidor Dalenkin for many years carried out church services in the churches of Moscow, Klintsov and Novozybkov.
1910 was a special year in the historical fate of Svyatsk. A month before the completion of the construction of the Church of the Assumption, the twelfth child was born in the family of a poor tailor. The boy was named David, David Abramovich Dragunsky (see Appendix 12). Years passed, and he became, in his own joking expression, the only Jew in the USSR - twice Hero of the Soviet Union. From childhood, the future general dreamed of a military career, graduated from an armored school, participated in an operation near Lake Khasan, fought from Smolensk to Prague and led the tankers of the 2nd Ukrainian front took part in the Victory Parade. A bronze bust was installed in the hero's homeland, in the village of Svyatsk, in 1951 (see Appendix 13). Unfortunately, the parents were unable to rejoice in the success of their illustrious son. The whole family of the hero: father, mother, sisters, brothers, were shot by the Nazis during the years of occupation.
Actions to exterminate Jews were carried out in Svyatsk three times. The first fifty people were executed in October 1941. On January 21, 1942, a punitive detachment arrived in the village. The Nazis drove the Jews into one courtyard, undressed them, kept them in the cold all night, and shot them the next morning. 116 people were killed. The rest of the Jews living in Svyatsk (including the family) died on June 21, 1943. Memories of this day engraved in the memory of AG Verkholomova (Khudyakova): “On June 21, there was a rumor that the Jews who remained in the village would be taken to execution. Many fellow villagers took to the streets to see off the Jews, despite the Germans' orders not to leave their homes. My grandfather and I also went out to see off the Jews. They walked down the street, women, old people and children. The day was very hot, dust was rising high. The column was surrounded by soldiers with dogs, it was impossible to get close. But people and I, including, threw pieces of bread into the column. We knew that the Jews were kept in the courtyard of the police department all night and they were very hungry. Many old people, passing by our house, shouted, addressing my grandfather: “Farewell, Faddey Efimovich! Pray for us! " My grandfather was from a family of Bespopovtsy Old Believers, but he was friends with many Jews. "
In memory of all the inhabitants of Svyatsk who died during the war, another monument was erected in the village, it was named "Grieving Mother", and "well-wishers" hastened to name it a monument to the mother of the twice hero. They said that in this way the son decided to perpetuate the memory of his mother. In fact, a resident of Kuznetsov became the prototype. Sadness, grief and unshakable confidence in her sons, ready to defend the Motherland at any moment, were frozen in the sad eyes of the woman. On both sides of the monument there are bent banners, and on the marble slabs there are two hundred and eight golden lines: the names of the perished residents of Svyatsk. The grand opening of the monument took place in 1970 (see Appendix 14). The right to ignite Eternal flame was provided. The words of the hero, who gained fame and immortality in battles with the Nazis, but who lost all his relatives (74 people), were etched into the memory of fellow villagers for a long time. “Bullets are like wasps. They sting and die. Maybe those who were inscribed on this granite took on the bullet that could find me, him or him ... anyone who returned from the war alive ... We are deeply indebted to the fallen. I want to bring my grandchildren to this monument. Let them see our Mother Svyatskaya, let them hear the eternal fire splashing. He is like a wound in the heart. All wounds heal. And only this one aches in my chest ... ". The monument stood in the center of the village for over 25 years. V early XXI century, its central part was transported from the deserted Svyatsk to Novozybkov (see Appendix 15). The same fate befell the bronze bust.
But back in 1978, it seemed to everyone that years would pass, generations would change, but people would still come to the monument, remember those who gave their lives defending their Motherland, their ancestral home. But having withstood and defeated a terrible enemy, people retreated before the "peaceful atom" (see Appendix 16-17).
Svyatsk - victim of the accident at the Chernobyl nuclear power plant
April 26, 1986 is the blackest date in the history of the village of Svyatsk. The spring was early that year. It was sunny and very warm outside. The grass quickly grew. The villagers have already eaten off the first sorrel cabbage soup. On the evening of the 25th, the village was drawn by the sweet bitterness of young birch foliage: by all indications, the next day promised good weather. On the 26th, there was an unexpected smell of pine trees. The old-timers knew: the wind came from the west - to the rain. On the 27th, clouds swirled over the village, unprecedented - dark brown, they covered the sky to the very horizon. An impenetrable, terrifying darkness fell on the village, turning day into night. Heavy rain began, streams of water poured from the sky. When the rain ended, a strange picture opened up to the villagers - there was water in the puddles, covered with bright orange flakes of foam. Only three days later in Svyatsk the ominous words were heard for the first time: "Chernobyl", "nuclear power plant", "accident", "radiation". Each of the 170 kilometers that separated Svyatsk from the place where the reactor, torn apart by the explosion, was bubbling, immediately became shorter for the villagers. Did they really see this terrible radiation in the puddles with their own eyes? Is she everywhere now? After all, water poured onto the roofs of houses, into the beds, into wells, children ran through the puddles, cattle grazed in the meadow. District newspapers reassured: orange flakes are common flower pollen, which was carried around by strong winds and streams of water. And life flowed as before. May Day demonstration. Sowing campaign. On the morning of May 4, 1986, high school students from the Svyatskaya school went to help the collective farm: despite the real dust storm, the teenagers were sorting through seed potatoes. The villagers perceived radiation philosophically: it may be dangerous, but it is not visible, so there is no need to be afraid. But measurements showed that the gammaphone in Svyatsk exceeded the permissible level a thousand times. The first illnesses soon began. The headache became habitual, the burning sensation in the chest practically did not stop. People began to feel unreasonable fatigue, and the collective farmers became unbearable to work after the break. At the end of May, primary schoolchildren and mothers with young children were urgently evacuated from Svyatsk to a clean zone for the summer. The village was numb without children's voices. A few days later, the streets of Svyatsk resounded with the crying of women and the roar of cows, which the villagers took away from their yards. Withdrawal of cattle from private farms was carried out by decision of the regional executive committee, it was necessary to urgently exclude from the diet of people "dirty" milk, sour cream, cottage cheese. By the fall, the word “zone” had entered into the everyday life of the villagers, and life turned into continuous prohibitions. Don't go to the forest. Do not pick mushrooms and berries. Do not swim in the river. Do not dig potatoes. Svyatsk, accustomed to subsistence farming and feeding the city for many years, has forgotten the taste of "own" products. Milk, eggs, meat, sour cream were now bought only in the store. The state even allocated special funds for this, which the peasants aptly called "coffin". But the authorities continued to assure that life in Svyatsk was absolutely safe.
Decontamination began three years later. A mechanized civil defense company appeared in the village, with machines and manually cutting off the contaminated soil, filling the roads with clean sand. After the work, the gamma background decreased several times. But the inhabitants of Svyatsk did not rejoice for long, rains, winds and bad weather mixed clean soil with polluted one. The gamma background crawled up again. In the midst of another decontamination, on June 17, 1989, a government commission appeared in the village. Her "verdict" stunned the villagers. “It’s impossible to keep up with the norm of safe living. Subject to mandatory resettlement to a clean area. " The news of the resettlement in the village was perceived as news of the end of the world. Did they really have to leave the holy places? Is a new "outcome" inevitable? Did they really have to repeat the fate of the founders of Svyatsk and leave to seek better life fleeing from the "invisible" enemy? The district authorities proposed to resettle the residents in different households. But this meant ruining the village, destroying the established community, destroying the ethnic unit. Residents of Svyatsk appealed to the authorities with a request. It is necessary to find a place for them in the Bryansk region that is convenient in all respects, so that there is a forest, a river, so that it resembles the local nature of Svyatskaya, to build new houses and transport all residents to a new homeland. Moreover, in memory of the abandoned house, give the new village the name Svyatsk. But no one heard this request, or rather, did not want to hear. Svyatsk was a living organism with deep historical, human and spiritual ties only for its inhabitants. Power structures saw in Svyatsk only an "administrative unit", and even simpler "collective farm". The collective farm is larger, the collective farm is less ...
From the moment when the resettlement of residents to the clean zone became a decided matter, a line sharply emerged in the village, dividing people against their will into young and old. Rather, promising and unpromising. Or more correctly, necessary and unnecessary. Somehow, the state immediately forgot about those who raised the collective farms, defended the country during the war years, restored the destroyed economy, gave shock milk yield and record centners per hectare. The catastrophe happened not only at the nuclear power plant, but also in the souls and hearts of people.
Svyatsk became empty very quickly. Young people dispersed, older people followed after them. They took away only what was necessary, abandoned houses, saving children. Only old men and women remained in Svyatsk. They were not needed in any of the villages of the Bryansk region. Not employees already (see Appendix 18). And soon marauders came to the deserted village. They killed defenseless old people, plundered Old Believer houses rich in icons, burned sheds. Unbelievable and confident of their own impunity, the criminals carried all the church utensils out of the Assumption Church and removed the iconostasis. Brick by brick, they pulled apart numerous modern buildings (a canteen, a house of culture, a school, a hospital). Such a "quiet" old age fell to those who did not leave their native places. They fought for their village as much as they could, and at the end of the 90s they suddenly rushed to better world... With the departure of the last two women in 2003, Svyatsk was completely empty. And in 2004 the village almost completely disappeared from the face of the earth: all the old wooden buildings burned down, the streets turned into wastelands overgrown with weeds (see Appendix 19-22).
A native of Svyatsk, writer Anatoly Vorobyov writes about his meetings with his small homeland: “When I happen to call in to Svyatsk, every time I feel numb at the sight of desolation reigning here. You will not meet a single living soul on the streets all day, you will not see a single whole house - all ruins and ashes. A terrible combination - the Chernobyl landscape and the chilling dead silence. The first time after the catastrophe, I still lived with a vague hope for a miracle that everything in Svyatsk would work out and fall into place. Could I have thought that I was destined to survive my native village? " ...
Svyatsk is no more. Precious, well-mannered, comfortable, celebrating nine fairs a year, he left his last fair into oblivion ... The holy settlement, built by fugitive old believers, survived civil war and collectivization, which did not perish during the years of the German occupation, he could not resist the ominous shadow of Chernobyl. A man-made disaster, monstrous in scale, mercilessly deprived people of their homes, scattered them across cities and countries, leaving them only the faith of their ancestors and an undying memory.
Conclusion
Studying the history of Svyatsk, I discovered an interesting layer of Old Believer culture, which formed a special type of peasant Old Believer. It is the high moral culture and spiritual wealth, combined with the fantastic hard work and religious tolerance of the inhabitants, that became the key to the prosperity of the Svyatskaya Sloboda. The main value This Old Believer village has always been a Man, and its moral core is indomitable faith. It was she who kept Svyatsk during the years of the most difficult trials. During my research, I came to the conclusion that a number of reasons contributed to the death of Svyatsk: a terrible technogenic catastrophe, the collapse of the political system, the collapse of the country and the ensuing economic crisis. But the main factors that led to the disappearance of the village, undoubtedly, were the accident at the Chernobyl nuclear power plant, which deprived people of the opportunity to live and work on their land, and the moral crisis of society, which broke the core of the Old Believer faith, and forced the residents to condemn their native village to extinction, and the elderly to loneliness. and oblivion.
The last time I was in Svyatsk was in late spring 2009. Easter day is the main holiday for any Old Believer. On Easter, hundreds of people come to Svyatsk, they come to bow to their native graves, remember the past, breathe in the air of their small homeland with full breasts. For several hours the village is again filled with the sounds of human voices and comes to life. But only for a few hours. And then Svyatsk plunges into a ringing silence for a whole year and remains alone with the ashes of courtyards and the trunks of centuries-old trees burnt out from the inside. The most "live" place in the village is the cemeteries, well-groomed, noble and benevolent Old Believer churchyards, sacredly keeping the memory of "the life of the one that raged here."
Instead of an afterword
Keeping the custom of ancient antiquity
And the strict rite of the church rite,
They fled from the far side
Saving the faith of the old way.
It was not the rack that frightened them and not the whip,
Not other punitive measures,
They were not afraid of the formidable royal court -
The loss of the old faith was terrible.
They settled in gloomy places
Deaf and untouched land
And they lived there in prayers and labors,
Exactly 300 years ago, the first written mention of this Old Believer settlement appeared: the year 1713 dates back to the "siege letter" of the archimandrite of the Kiev-Pechersk Lavra, who owned these lands, Athanasius Mislavsky, "to settle the settlement ... called Svyatskoe in the Starodubsky regiment ...". Sloboda Svyatskaya was the last "besieged" Old Believer settlement on Starodubye, getting its name from the revered holy spring, next to which it was laid. From the middle of the 19th century, Svyatsk was proudly called a posad, a trade and craft center. This village nestles on the very edge of Russia, near the border with Belarus. In eight hundred meters from it, Belarusian copses were visible. The border of the states still runs along the small river Ochese, which flows at the western outskirts of the once large Old Believer settlement ...
After almost 200 years of persecution, in 1910, the Old Believer Assumption Church was built
Chernobyl (1986) burst out and Svyatsk became the Russian "relative" of the notorious ghost town of Pripyat in Ukraine. In the nineties, abandoned living space was occupied by fugitive convicts, refugees from hot spots, homeless people of all stripes. There were old people who did not want to part with their small homeland. In the nineties, life glimmered in these places in spite of all radioactive winds. Now only memory remains of the "ghost towns".
On September 14, last year of the twentieth century, a torch shot up into the sky in the already abandoned and plundered Svyatsk. Still half-dead building, the Assumption Church, plundered and set on fire by modern vandals looting in the radiation resettlement zone, flared up, scattering flashes of fire across the sky, and almost instantly disappeared from the face of the doomed village.
In 2003, the last resident left ...
This is how the deserted village looked like until the end of the 90s.
The Old Believer men's Novo-Pokrovsky Svyatsky monastery was located and operated here. The famous apologists of the old faith, Illarion Kabanov (Xenos), Gerasim Kolpakov (Archimandrite Gerontius), Peter Velikodvorsky (Pavel Belokrinitsky), were monks and pilgrims of this monastery. The monastery ceased to exist earlier, and the forest in its place, in Soviet times, was called "monastery".
Before the revolution of 1917, the number of Svyatsk was more than 3600 people; brick factories and tanneries, a slaughterhouse, a creamery, mills and bakeries operated here. There were 26 trade shops, a photo studio, and a travel agency. Eight fairs were annually held in Svyatsk, which attracted traders and guests from all over Starodubye, from Belarus and Ukraine. In 1914, along with the already existing parish and zemstvo schools, a higher primary school was opened.
This year Svyatsk should have had an anniversary. But alas, only the descendants of the inhabitants of this village and some old people gathered.
Former Central Street.
Only part of the church gate has survived.
In the new year, on the site of the burned down church, a memorial chapel was erected, a veneration Cross on the site of the altar was installed earlier.
To consecrate the chapel, Old Believer priests arrived - Fr. Mikhail from Klintsy and Father Sergei from Novozybkov.
Class hour -
"My small homeland!"
Developed by: teacher primary grades
Gribacheva S.V.
2014
Target:
Show the importance of the homeland in the life of every person.
Tasks:
Educational: to summarize concepts: Homeland, small homeland
Developing: develop speech, horizons, memory, attention in children.
Educational: fostering interest and desire to learn more about their native land, their small homeland.
Registration:
Computer, projector, presentation "My small homeland - Novozybkov"
The course of the lesson.
Epigraph:
“For Russia, our city is a particle,
And for us it is the parental home.
And we're glad to be proud
Small Homeland, where we live ”.
I.Introduction.
Teacher: Dear Guys! You were born in a country called Russia. You are Russians! Russia is a huge country. It freely stretched from the snow and ice of the Far North to the Black and Azov Seas in the south. Available in Russia high mountains, deep rivers, deep lakes, dense forests and endless steppes. There are also small rivers, light birch groves, sunny meadows, swamps and fields. We are proud of our great Motherland, its nature, its talented people
The song to the words of A. Prokofiev "Where does the Motherland begin?"
Where does the Motherland begin?
From the picture in your primer
With good and loyal comrades,
Living in a neighboring yard.
Or maybe it starts
From the song that mother sang to us,
With the fact that in any trials
Can't take it away from us?
Where does the Motherland begin?
From the cherished bench at the gate,
From the very birch tree in the field
It grows under the wind, bending down ...
Or maybe it starts
With a merry starling song
And from this country road,
With no end in sight ...
Where does the Motherland begin?
From the windows burning in the distance
(Presentation "Where does the Motherland begin")
The student reads a poem:
Every leaf
Every stream
There is the main thing in the world-
There is a homeland of its own.
For the weeping willow,
There is no river more mile
For a little white birch
The edge has no relatives.
The leaf has branches
A ravine by the stream ...
Everyone in the world
There is a homeland of its own.
And where we were born
Where we live happily
Their native lands ...
We call homeland.
In a word, everyone has their own small homeland!
Where is your small homeland?
Student reads a poem
“Small Homeland "
Small Motherland -
An island of earth.
Currants under the window,
The cherry blossoms have bloomed.
Curly apple tree,
And under it is a bench -
Affectionate small
My motherland!
(Slide number 1)
Do you know how our city appeared on the map?
(Slide number 2)(Old city)
NOVOZYBKOV, in the Bryansk region, regional subordination, regional center, 207 km south-west of Bryansk. Located within the Dnieper lowland. Railway station on the Unecha - Gomel line; from Novozybkov - a branch to Novgorod-Seversky. The population is 42.4 thousand people (1992; 15.5 thousand in 1897; 19.9 thousand in 1926; 41.3 thousand in 1979).
The settlement on the site of Novozybkov has been known since the middle of the 17th century; In 1701, on the site of the modern city, there was a settlement called Zybkaya, founded by Old Believers who fled from the persecution of the ruling church. Since 1809 - the county town of the Chernigov province. In the XIX - early XX centuries. Novozybkov was largest center production of matches (the first factory was built in 1864; later there were 8 match factories in the city and county, producing 290 million boxes of matches per year). In 1887, the Bryansk-Gomel Railway, v
1899 - railway Novozybkov - Novgorod-Seversky; were opened female gymnasium, real and agricultural technical school. By 1895, there were 119 stone and 1692 wooden buildings in Novozybkov, 165 trade shops, 9 hotels, 30 factories, including 3 tanneries, soap-making, rope-making, brick, pottery, and butter mills. At the fairs (held four times a year), they traded in leather, boots, cattle, carts (handicraft production of carts and carts was developed), hemp, flax, furs. Since 1944 - part of the Bryansk region.
During the Great Patriotic War of 1941-45, Novozybkov was occupied from August 16, 1941 to September 25, 1943 by Nazi troops. The formation of A.F. Fedorov's partisan unit began in the Novozybkov forests. Novozybkov is the birthplace of the Soviet military leader P.E.Dybenko (a monument is erected), geologist and geochemist academician D.I.Shcherbakov, writer E.G. Kazakevich.
II. My native street.
(Slide number 3)
I think I will not be mistaken if I say that many of you have your own favorite green meadow near your house or by the lake. Here, under the supervision of your mother or grandmother, you play with friends, admire the first spring flowers, watch the leisurely flight of an important bumblebee or a variegated butterfly.
When you become adults, memory will surely return you to the serene days, to the sunny meadow of your childhood.
Glade of childhood.
Glade of childhood! How far are you ...
Only in my memory you have survived:
With a winding overgrown river,
With a weeping willow that bent over her.
With a high silky spikelet
With the innocent look of a white daisy
With a cozy snail house.
We all have a glade of childhood.
The crumbs are frolicking on it,
Joy hovers over her, laughter flows.
There are bright sources of our life in it!
Questions:
1. Tell us about your childhood glade.
2. What flowers grow on it?
3. What trees and bushes surround it?
4. What games do you play with your friends in this meadow?
Why do you think childhood is called "the morning of life"?
Right! Because Morning is the beginning of the day, and childhood is the beginning of life. The child has a whole life ahead! With her discoveries and joys, difficulties and worries. Childhood is the most carefree and happiest time of life. Maybe that's why they call him "golden" ?!
Golden childhood
Why do we call
Is our childhood golden?
Because we play
Having fun and being naughty.
Because it surrounds
We are taken care of by the family
Because they adore
We are family and friends!
Questions:
1. Why is childhood called the “golden time of life”?
2. Tell us about the most interesting and memorable events of your childhood.
3. And where in our city do you like to visit the most?
What are the attractions of our city?
(Presentation)
Famous people of our city.
The fate of many interesting people, widely known not only in our country, but also abroad, is connected with the Novozybkovsky region.
Pavel Efimovich Dybenko(1889-1938) was born in the village. Lyudkovo, Novozybkovsky district (now within the city limits). In 1916, he became one of the main leaders of the Baltic sailors - the chairman of Tsentrobalt. Tsentrobalt played a huge role in the October armed uprising. By order of P.E.Dybenko, the cruiser "Aurora" was left in Petrograd in spite of the order of the provisional government.
Pavel Efimovich repeatedly visited Novozybkov in 1918-21 and in 1934. In 1938 P.E. Dybenko was arrested and shot. Rehabilitated 20 years later. One of the streets of Novozybkov (the street on which he was born and raised), as well as streets in St. Petersburg, Simferopol, Sevastopol, is named after P.E. Dybenko. On the street Lenin in Novozybkov, a monument to P.E. Dybenko was erected.
Dmitry Ivanovich Shcherbakov(1893-1966) was born in Novozybkov in the family of a railway engineer. In 1911 he became a student at the St. Petersburg Polytechnic Institute. In 1913 he studied the volcanic rocks of the Crimea, in 1914 he took part in the Fergana expedition, was looking for mica on the coast of the White Sea. In 1922, after graduating from the natural sciences department of the Tavrichesky University with a gold medal, D. Shcherbakov returned to Petrograd, worked in the Commission for the Study of Natural Productive Forces at the Academy of Sciences. He continued expeditionary trips to Central Asia, Kazakhstan, Altai, they discovered rich deposits of tin, tungsten, 
| antimony, mercury, copper, zinc, lead. Laureate of the Lenin Prize, gold medal to them. Academician Karpinsky. Author over 400 scientific works... The seamount in Indian Ocean, a new mineral, discovered during the life of the scientist, is called "shcherbakovite", and in 1961 the name appeared in Antarctica - the Shcherbakov ridge. In Novozybkov, one of the lanes is named after a noble compatriot. Grigory L. Roshal(1898-1983) was born in Novozybkov. After graduating from the Tenishevsky School in St. Petersburg, he works in the People's Commissars of Education of Ukraine and Azerbaijan, and directs a theater studio in Kislovodsk. After graduating from the State Higher Directing Workshops in 1925, he began filming his first film "Lord Skotinina", combining his work in cinema with the post of director of the Pedagogical Theater until 1927. In 1934, his first sound film, "Petersburg Night", was released. presented at the Venice Film Festival. Subsequent works were done at "Mosfilm", Central Film Studio in Alma-Ata, "Lenfilm". G.L. Roshal made the films "The Oppenheim Family" (1938), "Freeman" (1955), "Judgment of the Mad" (1961), "A Year Like Life" (1965), "The Dawns of Paris", "Mussorgsky", " The Artamonovs' case ", the trilogy" Walking through the agony "(" Sisters "," The Eighteenth Year "," Gloomy Morning "), etc. For merits in the development of Soviet cinema, G.L. Roshal was awarded the title of People's Artist of the USSR (1967) and twice - the state prize of the USSR. Konstantin Ivanovich Savvichev(1903-1980) was born in Novozybkov in the family of an employee. Graduated from Novozybkovsky Agricultural College, in 1928-29. studied at the courses at the Leningrad state university, from 1931 he headed the department of selection and seed production of the Novozybkovskaya agricultural experimental station. He bred many varieties of lupine, of which "Fast-growing-4" became widespread, which occupied about 80% of the crops of lupine in our country. K.I.Savvichev published 57 scientific papers breeding and seed production of lupine, buckwheat and potatoes. He was a member of the Bureau of the Section of Leguminous Crops of the Plant Growing and Breeding Department of VASKHNIL, repeatedly participated in exhibitions at VDNKh, and was awarded five silver medals. In 1966 he was awarded the title of Hero of Socialist Labor, he was awarded the Orders of Lenin, the Red Star, the Badge of Honor and many medals. David Abramovich Dragunsky(1910-1992) was born in the village of Svyatsk, Novozybkovsky district. After graduating from the Kalinin school in Novozybkov (now school No. 1), on a Komsomol ticket, he goes to a construction site in Moscow, then to the Kalinin region. In 1936 he graduated with honors from the Saratov Armored School and was sent to serve in the Far East. In 1938, for the battle in the area of Khasan, D.A. Dragunsky was awarded his first award - the Order of the Battle Red Banner. Great Patriotic War I found D.A. Dragunsky at the Frunze Military Academy. On July 21, 1941, he takes command of a tank battalion. He took part in battles in Smolensk region, in Kievskaya offensive operation, in the liberation of Poland and Czechoslovakia. For the courage and courage shown during the crossing of the Vistula River and the successful operation on the Sandomierz bridgehead, the Guard Colonel D.A. Dragunsky was awarded the title of Hero of the Soviet Union. On May 31, 1945 he was awarded the title of Hero of the Soviet Union for the second time. Post-war, graduating in 1949 Military academy General Staff, held various command positions. Twice Hero of the Soviet Union, Colonel-General of Tank Forces D.A. During his service in the armed forces of the USSR, Dragunsky was awarded the Order of Lenin, four Orders of the Red Banner, the Order of Suvorov II degree, two Orders of the Red Star, orders and medals of various states. He wrote the book "Years in Armor", translated into many languages of the world. In 1975, D.A. Dragunsky was awarded the title of "Honorary Citizen of the city of Novozybkov", and in his homeland, in the village of Svyatsk, a bronze bust was installed, which in 1995 was transferred to the square of military glory in the city of Novozybkov. Rostislav Evgenievich Alekseev(1916-1980) was born in Novozybkov. His father, Professor Yevgeny Kuzmich Alekseev, was the creator and first head of the Novozybkovsk Agricultural Experimental Station (later - a branch of the All-Russian Research Institute of Fertilizers and Agrosoil Science). In Novozybkov Rostislav entered primary school... In 1935 he entered the Gorky industrial institute to the shipbuilding faculty. In 1943, R.E. Alekseev built the first hydrofoil boat; in 1946, his sample of a high-speed boat reached a record speed of 87 km / h. This achievement lasted for almost 20 years. In 1957, the Raketa motor ship, the first-born of Alekseev's winged ships, was launched. At present, about 1400 high-speed hydrofoils have been built and are in operation in the world. Eight out of every ten are designs by R.E. Alekseev. Recognition of the merits of the doctor of technical sciences, laureate of the Lenin and State prizes R.E. Alekseev is the fact that his portrait was placed in the US Congress in Washington, in the national gallery of outstanding people of the 20th century. A square in Nizhny Novgorod is named after R.E. Alekseev. One of the "Meteors" that have served their time is installed on it, where a museum of the history of the high-speed fleet is open. There is also Alekseev Street in Novozybkov. |
Creative Activity: "What Are You Proud Of?"
Draw what you are proud of in your city? Tell us, where would you like to go on vacation? Why?
Outcome:- Our class hour came to an end.
Russia, homeland, small homeland. Such painfully familiar words.
Life scatters people to many parts of the world.
But wherever we are, your native land will always be that bright light for us, which will call us to our native land with its bright light.
Any self-respecting person, any citizen of Russia, should know the history of his country and his kind.
Student:
About the homeland - I say in a low voice:
After all, there is no need to shout about great love.
She is my joy and reward
I will say about her - I will create a prayer:
“Be forever in prosperity and glory,
Give strength to you, Almighty, to keep the world,
Give us strength to live without further ado
And do not drop yourself in front of you! ”.
Do not consign to oblivion ... In memory of the village of Svyatsk.
(to the 20th anniversary of the Chernobyl accident)
Svyatsk is an old village: it is more than three centuries old. Distant ancestors at one time strongly disagreed with Patriarch Nikon - they remained in the old faith, which brought on themselves the royal wrath. Fleeing from troubles and falsehoods, they went to the outlying lands of the Russian state, and there they settled as their Old Believer community. The village of Svyatsk, if you look at the map, stands right on the very edge of Russia, near the border with Belarus.
The village owes its name to the spring-krinitsa. In ancient times, according to the legend, the priest, performing the rite of consecration of this spring, awkwardly waved his cassock sleeve and dropped a silver cross into the water. Since then, people began to call the water holy, and from it the name Svyatsk came to the village. According to the Chronicle of the Kiev-Pechersk Lavra, even before 1610 this place was known as sacred. Two kilometers from it there was an ancient monastery, which was closed due to lack of funds, and in the center of the settlement of the Svyatskaya settlement there were sources drinking water, which the monks considered healing.
Not far from the krinitsa, a veneration cross was erected with an icon of the Savior and an unquenchable lamp. At the base of the cross there was a "fraternal circle" where the pilgrims dropped their donations. Here the weary traveler could pray and drink cold water.
Svyatsk stands on a hill, as if the ancestors did not settle down, but built a church for their souls. From whatever side you look at it, it is always a diva in front of you is its own layout - two longitudinal streets connected to each other by transverse spans - the village is, as it were, divided into squares with Red Square in the center. Houses and massive outbuildings of merchants and bourgeois farmsteads, surrounded by fences, windows tightly shuttered at night - all this made the appearance of the Svyatsk settlement unusual. The main and favorite means of decorating wooden buildings was sprinkling carving. Almost the entire surface of the main facade of the house was covered with carvings from top to bottom. It was the most intricate carving, varied in form and artistic design (especially platbands). Together with their faith, the Old Believers brought to these places and preserved a whole layer of Old Russian culture.
From time immemorial, Russians, Ukrainians, Belarusians, Jews have lived in Svyatsk - life has united the little Svyatk people into a kind human international. In the village, two churches quietly coexisted - the Old Believer and the Orthodox of the new type, the prayer house of the Old Believers-bespopovtsy and the synagogue. When the Old Believer Church of the Assumption was being built, the Jews helped with money. Until recently, in the parish church of the Assumption, one could see icons of the artists of the Rublev school, old, locked, church books. The church building was looted and burned down in 2001. Each house in Svyatsk looked like a small museum with its own unique exposition of ancient icons. And the life of the village in many ways bore the birthmarks of the Old Believers. Whoever visited Svyatsk - historians, ethnographers, linguists and other learned people - all, as one, noted the extraordinary cleanliness in the dwelling, a rare respect in our time that prevailed in relations between people, strict adherence to the moral commandments of ancestors.
On Sundays, bazaars were noisy in the village. There were ten fairs a year alone, and all of them were timed to coincide with the church calendar: Filippovskaya, Petrovskaya, Uspenskaya ... At dawn, people from all over the area flocked to the village. Neighboring Belarusian weighers carried geese in large wicker baskets and other animals. Potters came from Ukrainian villages with tall carts, lined with rows of pots, jugs, bowls. Nearby Russian villages were carrying on carts mead in barrels, mountains of sacks of rye and wheat. Everything that the district is rich in could be seen at the fair in Svyatsk.
The merchants gathered in Svyatsk two weeks before the fair. Gypsy camps migrated to the village and settled in the surrounding meadows. Outside the outskirts, multi-colored merry-go-rounds grew. In the afternoon, the fair was waning, the hubbub subsided, the fairground in the center of the village was empty.
In the distant 17th century, the lands of the "borderlands" began to be settled, where the Bryansk and Gomel regions now converge. For many centuries, these places served as a haven for all fugitive people, deep endless forests were hidden safely. Some hermitages-settlements were located on islets among huge swamps-swamps, which were called charus. The authorities were afraid to poke their attention into such tracts. The settlers found freedom and will here. In the 17th century, these lands were already subordinate to the Starodub Cossack Regiment, which was part of Little Russia. 18th century was time rapid development Old Believer settlements. In 1723, in the settlement of Svyatskaya, there were 6 yards, 4 Bobyl huts and 7 empty huts, and in 1781 - 13 yards, 20 huts of peasants of the Kiev-Pechersk Lavra and 61 yards, 80 huts of merchants and townspeople "running the office of the settlements described in Little Russia ". The inhabitants were engaged in arable farming, sold salt and hemp in Starodub and Zybkoy settlement, were engaged in the delivery of merchant goods, mainly soap, to Warsaw, Vilna, and made hemp oil for subsequent sale in Kiev, Romny and other Little Russian cities.
According to the chronicles of the Kiev-Pechersk Lavra, the Old Believer settlement Svyatskaya was inhabited by Lavra monks in 1712. "The letter of siege", allowing to legitimize his arrival on these lands, was received with the permission of the then Archimandrite Athanasius of Mislavsky given "fate 1713, June 18, 18 days." This date became the day of foundation of Svyatsk.
In the 19th century, 3600 inhabitants lived in Svyatsk, and it was called not a village, but a posad. Posad - in Russia until 1917, a small trade and craft town, suburb, suburb. At the beginning of the 20th century, Svyatsk became one of the largest settlements in the Surazh district of the Chernigov province. It had 5 churches, one synagogue, three brick factories and six tanneries, among which the Tyuryukhov tannery with an annual production of leather goods worth 16 thousand rubles, a creamery factory, 29 trade shops stood out. And also mills, bakeries. The famous bagels and bagels were famous throughout the country. Saddlery, wheel and cooper production was developed here, handicrafts were widespread - tailor and furrier commerce, fishing, beekeeping and gardening flourished. But the main thing was shoemaking. The activities of merchants-entrepreneurs were successful.
An insignificant amount of land and scanty in composition sod-podzolic sandy loam soils could not feed the families of the villagers: there was not enough of their own bread until the new harvest. Bricklayers and carpenters went to big cities for the working season, others to Belarus, where they rented plots of land and planted vegetable gardens. Some of the inhabitants of Svyatsk belonged to the class of state peasants who were engaged in arable farming.
At the beginning of the 20th century, cooperative organizations arose in Novozybkovsky district. On May 8 (21), 1910, the Novozybkov Union of Credit and Savings and Loan Associations was created. One of the initiators of the creation was the Svyatskoe credit partnership. The main function of the union was short-term and long-term lending to its members.
There were two schools in Svyatsk: parish and rural. There was an amateur theater where Gogol, Ostrovsky, Chekhov were staged.
In 1917, a new era began in the history of Svyatsk. On May 9, 1923 Svyatsk was annexed to the Novozybkovsky district.
In the 1920s, consumer cooperation began to develop in the district. As of January 1, 1925, the district union of consumer societies had 10 multi-shops and 18 one-shops, incl. and Svyatskaya. With the introduction of the new economic policy, trade began to develop, especially bazaar and fair. In Svyatsk, bazaars met three times a week. The peasant population of cities and townships satisfied their needs for goods, selling and purchasing them.
In 1929, the Novozybkovsky district was transformed into the Novozybkovsky district of the Western region, which included Svyatsk. The individual peasant farm was replaced by a collective farm. The collective farm "Internationale" was organized in Svyatsk.
In 1936 the Svyatskaya district hospital with 25 beds was established. (In 1989 it was closed due to the mandatory resettlement of residents after the Chernobyl disaster). In the 1920s, a school for rural youth worked in Svyatsk. The Svyatskaya school of peasant youth was transformed into a secondary school.
On June 21, 1941, graduation parties were held in schools. Director of the school Semov A.A. handed over to graduates documents of graduation and commendation sheets. In August 1941, the territory of the Novozybkovsky district was captured by fascist troops. In the villages, underground organizations were created, in Svyatsk it consisted of four people. The underground workers distributed reports from the Soviet Information Bureau, leaflets, brochures, and appeals to the police. To suppress the resistance of the population by the fascists, terror was organized. On January 21, 1942, a punitive detachment arrived in Svyatsk, drove all the Jews living in the village into the courtyard of the council. 116 people were stripped and kept in the cold, then shot. All in all, 149 people were killed in Svyatsk during punitive operations (October 1941 - January 1942). Liberation from fascism came to the inhabitants of Svyatsk at the end of 1943. During the occupation, 120 households were burned in the village, all outbuildings were destroyed, cattle were driven to Germany.
After the liberation, the population began to revive the collective farm. Despite the difficulties, during October 1943 the collective farm was restored. In July 1944, the collective farm began harvesting the first post-war harvest. The Svyatsky collective farm "Internationale" was among the best. Women, old people and children worked selflessly.
On July 5, 1944, the Novozybkovsky district and the village of Svyatsk became part of the Bryansk region. Raising the destroyed economy, the population sought funds to help the front. Workers of the Novozybkovsky district raised funds for the construction of a tank column "Novozybkovsky collective farmer". The news of the surrender of Nazi Germany came to the Novozybkov region at dawn on May 9, 1945. Our glorious compatriots in this war withstood and won, raised their city and their villages from the ashes and ruins. In the village of Svyatsk, twice Hero of the Soviet Union D.A. Dragunsky was born. He penned the book of memoirs "Years in Armor". Dragoon "Honorary Citizen" of the town of Novozybkov and Novozybkovsky district. D.A. Dragunsky died on October 12, 1992.
The Great Patriotic War ended. On the marble slabs of the memorial on the Red Square of the village, 300 surnames of Russians, Ukrainians, Belarusians, Jews who did not return from the war are captured. In the post-war period, the entire population was involved in the implementation of the development plan National economy Novozybkovsky district. Despite the difficulties of the post-war period, the state helped our region to restore agriculture. Long-term loans, scaffolding, nails, glass were released. The collective farms received agricultural machinery, fertilizers, seeds. In 1949 in Svyatsk there were 2 collective farms "Internationale" and them. Stalin. The area for sowing potatoes and vegetables has expanded, and grass sowing has been restored. They handed over bread to the Motherland in excess of the plan. Houses of collective farmers were built and restored in the village. In 1943, a post office was opened in Svyatsk. After a while, a bakery was rebuilt. The builders of DSU - 3 built an asphalt road Novozybkov-Svyatsk. The 60s were marked by the rise of agriculture. In the successes achieved huge role belongs to the chief agronomist of the collective farm I.A. Morozov. A great contribution to the development of agricultural production was made by the chairman of the collective farm. 22 party congresses of M.I.Stepuro. For 10 years Svyatsk became one of the leading farms in the region. The grain yield began to grow and soon exceeded 50 centners per hectare. Milk yield from a cow has reached four thousand kilograms per year.
The village seemed to be transformed over the 70-80 years. New modern ten-year school, new typical Kindergarten, a new street Molodezhnaya, a new wonderful House of Culture, which Bryansk could envy. The development of culture in the village of Svyatsk must be said separately. In the 1920s, the village had a seven-year school with an agricultural bias, a doctor's office, a pharmacy, two reading rooms, one of which was Jewish. Among the "anti-cultural" institutions there was a church and a wine shop. In total, there were 660 households in the village, of which 107 were Jewish. At the Jewish hut-reading room there were societies OSOAKHIM, OZET, UNSECTION. The plans for the work of the hut include a monthly issue of a Jewish wall newspaper, a conversation about the work of Sholem Aleichem. A special day was set aside to serve women. The main task of the reading room is to eliminate illiteracy. Izbach conducted social and political work, promoted revolutionary legality, and took into account the political moods of the peasants. In the huts-reading rooms, circle work was carried out, the "Day of the Peasant Woman" was regularly celebrated, performances, movie screenings, "red parties" were organized. There were few books, but a lot of newspapers and magazines were subscribed. The wages of the huts were 20 rubles.
In 1950, in Svyatsk was opened village library... Morozova (Kravtsova) Maria Petrovna, sent to Svyatsk by the Bryansk Department of Culture, is appointed as the head of the library. In a very short time, a young, enterprising librarian brought the library to the fore. Maria Petrovna's work is encouraged by letters of commendation, gratitude, and monetary awards. She shares her work experience not only at regional seminars, but participates in many regional seminars.
The village library occupied a large wooden house, in separate rooms there were adult and children's subscriptions, reading room, Department of Service for Agriculture Specialists. In the 70-80s, there was enough money for the collection of funds, the library had a decent subscription of newspapers and magazines. 80% of the village population were library readers, 100% of school students were covered by library services. Moving was organized at the tractor mill, livestock farms, that is, the book was as close as possible to production. The library's favorite form of work was reading conferences. Librarian Maria Petrovna Kravtsova worked in the library for 30 years, had a higher library education, was an erudite, intelligent, sociable, competent specialist. She was replaced by Shvedova Lyubov Grigorievna, who had previously worked as the director of a rural house of culture. Young, enterprising, full of strength and desire to work, Lyubov Grigorievna kept the library among the leading ones.
On a warm day of Indian summer in 1987, the new House of Culture opened its doors hospitably in Svyatsk. The joy of opening a cultural center with his fellow countrymen was shared by twice Hero of the Soviet Union D.A. Dragoonsky. A solemn meeting took place in a wide rural square. The representatives of the district party committee, the leaders of the construction organization, the chairman of the collective farm M.I. Stepuro. The House of Culture has an auditorium for 300 seats, a sports hall. On the second floor there is a new rural library. The library has new shelving, new soft furniture, everywhere there are carpets that create a homely atmosphere and comfort.
... This was the second year of radiation contamination of the village of Svyatsk, and people have not yet realized the danger that they expose themselves and their children to. Only 150 kilometers separated Svyatsk from the nuclear reactor destroyed by the explosion in Chernobyl. On May 4, teacher N. Gorev and paramedic N. Ivolga, taking a dosimeter at school, secretly drove around the village and saw that the background gamma was more than 1000 times higher than any norm. The village was covered with a layer of radioactive elements - iodine-131, cesium, strontium, plutonium ...
The sowing campaign was underway on the collective farm - the farmers got off the sowing machines exhausted and drunk from the radiation. High school students were sent to the collective farm to bulkhead seed potatoes, while the wind blowing from the direction of Chernobyl covered them with dust. The villagers were timid, but they began to sound the alarm. The leaders of the district were quietly "leaving" for promotion to Bryansk, reassuring the holy people that the radiation was terrible, and there was nothing to panic about. Then they took away the cows and chickens from the population, since you cannot eat eggs and meat, you cannot drink milk. They began to bring "clean" products to the store, but there was not enough of them either. The state began to pay people 30 rubles - compensation for living in a dirty zone. They are called "coffin". Numerous commissions did not give a clear answer to the question - what to do? Among 138 Saints' children under 14 years of age, as a result of medical examinations, 95 were diagnosed with diseases: 50 of the thyroid gland, 45 of the respiratory system, etc.
In 1989, decontamination work began in Svyatsk: soldiers cut the dirty soil, began replacing the roofs of collective farmers' houses and administrative buildings. But the gamma background in the village is still very high, dangerous for human habitation.
On June 17, 1989, the secretary of the regional party committee V. Grebenshchikov arrives in the village and informs the rural activists that the village of Svyatsk is subject to resettlement to clean areas. At the beginning of 1990, the collective farm board received 88 applications for dismissal in connection with the departure to other regions of Russia. Young families with children were the first to take such a step. On September 24, 1990, librarian Lyubov Grigorievna Shvedova was dismissed due to moving to another place of residence. The library has closed. On April 25, 1992, about 100 people remained in the village (IN 1986, the POPULATION of Svyatsk was more than 700 people), mostly pensioners. The youth has dispersed - the village has become disheartened, the village has become silent. The remaining old men wandered in silence, peering into the windows of empty houses and wiping away their tears. Soon there were 20 old people left in the village, who were once a week brought bread and necessary food. In 2002, the last residents left their native village for good. Journalists of the Mayak newspaper, who visited Svyatsk in 2004, found a fresh burial at the cemetery. Some of the residents who left found their last shelter in their native land.
The Russian village of Svyatsk has disappeared into oblivion.
... have removed forever from that land
And, creaking, flew away in flocks
Well cranes;
The gardens above the river have bloomed
The smoke over the rooftops has melted ...
