Russian merchants are Old Believers. Why are Old Believers so rich
On the days of major church holidays, a fair is held at the walls of the Rogozhskoye cemetery in Moscow. The ruins sell fabrics and honey, children's toys and wooden carvings, vegetables and pickles. You can also come across amazing things - old theological books three hundred years old. Miraculously preserved rarities. Where are they from?
Our contemporaries do not really care about who trades at the fair. Meanwhile, the Rogozhskoye cemetery is the traditional center of Moscow Old Believers. Today no one persecutes them for their faith, and no one is particularly interested in it.
Old Believer communities are slowly dying, modern Old Believers occupy a rather modest place both in the spiritual and economic life of Russia, and the fair at the cemetery wall is a distant echo of the powerful economic movement that once, without exaggeration, determined the fate of Russia.
Few people know, but at the beginning of the 20th century, the Old Believers owned about 40% of the economic capital of the entire Russian Empire. Followers of the old faith virtually monopolized entire sectors of the economy, such as manufacturing and linen production.
What kind of old belief is this, who are the Old Believers, and how did it happen that an isolated group of people found themselves in conditions that gave rise to an unprecedented surge in business activity?
The preconditions for the greatest Russian tragedy were the intrigues of the Vatican and the ambitions of the Russian autocrats. The laurels of the world's rulers do not give rest to many of the mighty of this world, and did not give it in the past. Thrown to Tsar Alexei Mikhailovich, the idea of becoming famous as the protector and unifier of the entire Orthodox world fell on fertile soil. To do this, it was necessary to defeat the Ottomans, clear Constantinople from them and reign in Constantinople.
For Russia, with its inexhaustible resources, the matter is not the most difficult. A trifle interfered, it was necessary to adjust Russian church rituals and sacred books to the Greek standards. Patriarch Nikon got down to business, carrying out church reform in the middle of the 17th century.
The reform split Russian society. A huge part of the population did not accept the innovations. In 1666, the Great Council anathematized the disaffected. Soon, unprecedented repressions that continued for centuries fell upon the adherents of the old rituals.
Punitive detachments destroyed recalcitrant peasants and burned villages. Their bodies on floating gallows were floated down the rivers to intimidate the wavering ones.
In search of shelter from persecution, thousands of Old Believers left their homes. Many secluded places were found in Russia itself, even more on its outskirts and beyond. Human streams flowed in all directions, westward to the Baltics and Poland, southward to the Caucasus and Turkey, eastward to the Urals and Siberia, northward to the shores of the White Sea.
For eight years, the Solovetsky Monastery held the siege of the tsarist army, where opponents of the reform flocked. Solovki was captured as a result of treachery and cruelly dealt with its defenders. The White Monastery, desecrated by vandals, has become a symbol of Old Believer resistance.
The fall of Solovki was followed by mass self-immolations of Old Believers. Temples filled with people blazed throughout the north. Not wanting to come to terms and not seeing a way out, the Old Believers voluntarily passed away, practically depopulating vast territories.
Tsar Michael backed down, sent a message to the Old Believers, in which he asked people not to burn themselves and tempered the persecution. Under Princess Sophia, the calmed persecution intensified again, and again human rivers flowed beyond the borders of Russia.
And yet they survived
At the beginning of the 18th century, wealthy families of Old Believers, fleeing repression, settled on Vetka Island, at the confluence of the river of the same name into the Sozh. Then these were the lands of the Commonwealth, where the power of Moscow did not extend, now - the Belarusian city of Vetka, the center of the administrative district of the Gomel region.
The settlement grew rapidly, soon there were 40 thousand people living in it, and the size reached as much as 50 versts in circumference. In a few years, the colony turned into a powerful trade center. The schismatic merchants sold in Poland, Belarus and Ukraine the products of local handicraftsmen-artisans: coopers, hats, tailors, furriers, saddlers, dyers, mittens. With the money raised, merchants supplied co-religionists with raw materials and provided loans.
Handicraft production expanded rapidly. Vetka peddlers pushed Polish, Ukrainian, Belarusian and even Russian merchants. The Old Believers monopolized trade over vast territories.
Seduced by the wealth of the Old Believers, Empress Anna tried to bring them back to Russia. Without guilt, the guilty people were forgiven by the highest command, and they were given the right to freely choose their place of residence on the territory of the empire. But the community firmly established on Vetka was in no hurry to break the established way of life.
Anna Ioanovna had to act in a tried and tested way. In 1735, a punitive expedition burned down the settlement to the ground. But the rebellious colony rose from the ashes, quickly recovered and began to live its former life. Human losses were restored by another wave of refugees. Catherine II dealt a crushing blow to the Branch. From the next punitive measures in 1764, the Vetka Old Believers could no longer recover. Some of the emigrants went even further, some managed to take refuge in their homeland.
A purposeful and consistent policy of repression has led to unpredictable consequences. Among the Old Believers, the ideology of relying solely on their own strength was firmly formed. Nobody helped them, on the contrary, they had to live in a hostile environment. To survive and keep the faith, people had to work hard, while limiting themselves in everything.
Money in the Old Believers' environment was considered not as evidence of prosperity, but as a necessary tool for survival. A considerable part of the communal funds was spent on bribing officials and priests so that they would not mention schismatics in their reports, leaving them alone.
By the time the conditions for the development of capitalism were ripe in Russia, the schismatic communities were closed and cohesive groups of like-minded people who had at their disposal serious social capital. The Old Believers were better prepared for the upcoming changes than the rest of Russia.
By the end of the 18th century, the Old Believers seized their hands on almost all trade in the Nizhny Novgorod Territory and the Lower Volga region. They owned grain piers, shipyards and spinning factories. Competitors gave in to assertive and close-knit schismatics.
But for the Old Believers themselves, their commercial successes turned out to be just a prelude, great things awaited them, without exaggeration.
State within an empire
By the middle of the 19th century, the Old Believers, who were actively and successfully earning money for the survival of persecuted communities, actually created their own separate state in the state, even if it did not possess a separate territory. They had their own authoritative leaders and an informal management system based on unlimited trust in their fellow believers.
Old Believer entrepreneurship in the full sense was kept on parole. Business people always fulfilled their promises and trusted their companions, did not use the services of an intricate and hostile judicial system, and simplified documentary records to the maximum extent possible.
The solidarity of the schismatics was the key to their amazing success in the Urals. In 1736, a secret spy reported to Moscow: “Raskolnikov has multiplied in the Urals. At the factories of the Demidovs and Osokins, clerks are schismatics, almost all of them! And some industrialists themselves are schismatics ... And if they are sent, then of course, they have no one to keep the factories. And in the factories of the Gosudarevs it will not be without harm! For there, with many manufactories, like tin, wire, steel, iron, read all the grub and needs, the olonyans, the Tula and the Kerzhens are selling all the schismatics. "
Huge capital and impressive successes in the economy of the Old Believers forced the authorities to change their anger to mercy. Catherine II issued a manifesto calling on the schismatics to return to Russia. All discriminatory measures taken earlier have been canceled. The repatriates began to return to their homeland and settled throughout the country, creating new centers of entrepreneurship.
The largest Old Believer community was formed in Moscow. Of the current largest cemeteries in the capital, two - Preobrazhenskoe and Rogozhskoe - are Old Believers. About a third of the urban population of that time rests on them.
Formally, two Old Believer religious communities have united around these cemeteries. Informally, two large business centers were formed within the communities.
Moscow schismatic merchants, thanks to the ties established throughout the country with co-religionists, were always aware of all prices in Russia, skillfully maneuvering capital, making large bulk purchases on time. In the 19th century, they reigned supreme at all major Russian fairs.
The last attempt to break the powerful movement of the Old Believers was made by Nicholas I. The Tsar ordered the expropriation of all the property of the schismatics. But it was not possible to fully fulfill the will of the autocrat. The huge communal capital was safely hidden. It was with this money that large Russian factories were subsequently built.
Community capital was formed by generations of Old Believers. But due to the fact that the communities were not legally recognized, the capital was always recorded on the front persons. The money was entrusted to the most respected and enterprising members of the community.
With communal money, Moscow merchants-Old Believers built the first large capitalist enterprises, which used exclusively the labor of hired workers. These were exemplary productions for that time, constantly improving technically. The newest foreign machines were used in paper spinning and weaving mills.
Faithfulness to this word was still considered the main thing among the Old Believers in all matters. It was so strong that it was trusted not only by co-religionists, but also by Western capitalists. For the now famous Russian businessman Savva Morozov, for the construction of a weaving factory in the village of Zuevo, more than 100 machines from abroad were supplied on credit, such was the reputation of an illiterate merchant.
The decline of power
At the turn of the 19th and 20th centuries, the largest merchants-Old Believers acquired unprecedented weight and influence in society. They were respected not only for their huge capital, but also for their amazing desire for innovation in the industry.
With the money of the Old Believers, the first wind tunnel in Russia was built and the predecessor of the automobile ZIL - the AMO plant. It is amazing how people who were ready to die for the ideals of the old faith, whose whole way of life was oriented towards the ancient past, introduced the newest and most advanced technologies into the economy. A real paradox: fighting for the old, strive for everything new. For what and why?
Recall that since the church reform of the 17th century, Old Believers had to survive, being in a hostile environment, under pressure from the authorities, to resist repressions, relying solely on their own forces.
Money gave a guarantee of the independence of the isolated world of the Old Believers. To fully secure it, more and more money was needed, which means that it was necessary to work better and better, introduce the most advanced methods of production, build up capital in order to better protect their faith.
In the rebellious 1905, the famous manifesto on religious tolerance came out. The revolution drew a line under the confrontation between the Old Believers and the official government.
The decree was followed by a period called the golden age of the Old Believers. In a short time, many Old Believer churches were erected throughout the country, the movement of unprofessionalism expanded, and the business activity of entrepreneurs increased even more. For example, in the Urals, all private industry was in the hands of the Old Believers, and all state-owned factories were under their control.
But the golden age was short-lived. Having got rid of the pressure of the authorities, having climbed to the very heights of economic power, the Old Believers lost their main unifying principle - a hostile environment, repression, which had to be fought. The Old Believers, who had gone through fire and water, gave in to the copper pipes ...
At the beginning of the twentieth century, most influential Old Believers looked and behaved like all other Russian wealthy. Long beards and merchant coats have disappeared from everyday life, and modern European clothes have appeared. Religious restrictions were not enforced as carefully as before. Many have felt the taste of dubious pleasures, and even began to smoke, which seemed unthinkable a couple of decades ago. Their world was no longer threatened, why then empty chores and hardships?
Many of the rich have "forgotten" about the social origin of the capital they used to manage. Instead of directing them, as before, to things pleasing to God and gracious for fellow believers, they built real palaces for themselves in Moscow, which aroused the envy of even representatives of the reigning dynasty. And the breeder Guchkov, for example, simply appropriated the money of the Preobrazhenskaya community.
The history of the Russian Old Believer economic miracle, built on commitment and trust, ended in 1917. But even if the tragic events of that time had not happened in the Russian state, it is unlikely that the "economy on parole" could have survived much longer.
"ShkolaZhizni.ru", Alexey Norkin
The world of the Old Believers. History and modernity. Issue 5. Publishing house of Moscow University, 1999., pp. 341-376.
List of merchant old-believers surnames of Moscow (XIX - early XX centuries)
A.V. Stadnikov
Recently, the study of the Moscow Old Believers has noticeably intensified. This is largely due to the interest in the charity of Moscow merchants and industrialists in the late 19th - early 20th centuries. (many of whom were Old Believers), as well as with increased attention in general to the history of anniversary Moscow. However, until recently, only some Old Believer surnames (Morozovs, Guchkovs, Ryabushinsky) alternate with enviable constancy in popular publications and even in historical literature. In this regard, from our point of view, it is important to create a short reference list, which will allow not only to quickly attribute a specific industrialist or merchant belonging to the Old Believers, but also in the shortest form will give the most systematic overview of family ties, social status, merchant and industrial capital in the Moscow Old Believer environment in the 19th - early 20th centuries. This publication can serve as the beginning of such work.
The source basis for the List is several of the most important complexes. First, these are the results of the X merchant revision of 1857, published in Materials for the history of the Moscow merchants (M., 1889. Vol. 9). They detail the marital status of merchants and guild affiliation. To use earlier revisions, from our point of view, is inappropriate, since they did not indicate the religion of the merchants.
Another important source is the Books on the schismatics and the Books on the trading establishments of Moscow in parts of the city for the 1860-1870s. (1265th CIAM fund). These documents contain surname lists of Moscow "schismatics of the priesthood", as well as information about their economic activities. The greatest number of coincidences when comparing the corresponding names of Old Believers and owners of trade establishments is observed in the books of the Rogozhskaya part of Moscow. Information about the economic activities of the Old Believers can also be found from the study of DA Timiryazev "Statistical Atlas of the Main Branches of Factory Industry in European Russia" (St. Petersburg, 1870, Issue 1). Here Old Believer surnames are most represented in the section of the textile industry. In the work of Timiryazev, in addition to references to the names of the owners of enterprises, the main economic indicators are also given (the number of workers, the annual turnover, etc.), which makes it possible to judge the scale of the Old Believer textile production in the middle of the 19th century. The work of DA Timiryazev was largely based on the work of St. Tarasov "Statistical Review of the Industry of the Moscow Province" (Moscow, 1856). It used materials from the Gazette of factories and manufactories of the Moscow province in 1853, which significantly increases the value of the work of Tarasov himself. When determining the status of a merchant in a community, the documents of the Rogozhsky Almshouse Foundation (246th Fund of the RSL OR), which contain the materials of elections to the Trustees of the RBD, to the elected communities, information about membership in the School Council, etc., are extremely important.
An important aspect in the study of Old Believer families of the Rogozhskoye cemetery community is the participation of almost all merchants in charitable activities. In the List, we used data from 246 funds of the OR RSL, funds of the Central Historical Archive of Moscow: No. 179 (Moscow City Government), No. 16 (Moscow Military Governor-General), as well as published works about the largest philanthropists. In addition to the indicated sources, CIAM materials were additionally used in the List: Fund 17 (Moscow Citizen Governor), Fund 450 (Moscow branch of a state commercial bank), Fund 2 (Moscow City House), as well as the published Necropolis of the Rogozhsky Cemetery (World of Old Believers . Issue 2. M., 1995), Address-calendar of Moscow for 1873 and 1876, fragmentary data of VIII-IX merchant revisions (Materials for the history of the Moscow merchants. TT.7, 8. M., 1882).
Directory structure
All surnames are listed in alphabetical order and with a single numbering. The following information is given under each number:
- Surname, name, patronymic, dates of life(may be inaccurate, because registers were not used).
- Information about membership in the merchant guild, the presence of the title "personal honorary citizen", "honorary citizen", "hereditary honorary citizen", "commerce advisor" or others, indicating the date of mentioning the person in this title.
- Information about the wife- 1 or 2 marriage, first name, patronymic, sometimes maiden name, dates of life, if possible - indications of kinship with other Old Believer surnames included in the List.
- Information about children or other family members- name, dates of life. In the case when the heirs are presented separately further in the List, their names are underlined and there is an indicator "see No.". Surname, name, patronymic of brothers, social status, dates of life.
- Information about economic activities- name of manufacturing or trading enterprises, industry or trade, location, if possible, data on the number of workers, annual turnover, information on loans, the value of real estate, etc.
- Information about the situation in the community of the Rogozhsky cemetery- participation in the elective posts of the community, Trusteeship of the RBD (indicating the dates and the second trustee).
- Information on participation in public city elective offices- job title with dates.
- Information about charitable activities- the size and purpose of the charitable donation, date, honorary position related to charitable activities, awards.
- additional information about persons with an identical surname, whose family ties have not been established with this person - surname, name, patronymic, information of a different nature, date.
- Sources of are given in square brackets at the end of the text. When using multiple sources, each source is placed immediately after the information that is extracted from it.
Abbreviations:
charity- charity;
br.- brothers;
brk.- marriage;
married.- in marriage;
G.- guild;
hospital.- hospital;
lips.- province;
etc.- children;
should.- position;
f.- wife;
z-d- factories;
huh- merchant's wife;
To.- merchant;
personal account group- personal honorary citizen;
mr- manufactory;
m. 1 (2.3) r.- Moscow 1st (2,3) merchant guild;
ISIC- Moscow Old Believer community of the Rogozhsky cemetery;
real estate- real estate;
total- participation in the elective offices of the community;
wholesale- wholesale;
donated.- donations;
sweat pot.- hereditary honorary citizen;
poch.gr.- honorable Sir;
R.- birth;
r.g. turnover- rubles of annual turnover;
r.seb.- rubles in silver;
slave's- workers;
RBD- Rogozhsky almshouse;
cm.- Look;
we stand.- price;
thous.- thousands;
at.- county;
mind.- died (la);
mention- mentioned;
lvl.- nee;
f-ka- factory;
households- economic activity;
h- part (area of the city).
Sources of
X merchant revision // Materials for the history of the Moscow merchants. T. 9.M., 1889.S. 10;
[ZhMiT] - Journal of Manufactures and Trade; Necropolis of the Rogozhsky cemetery // World of Old Believers. Issue 2. M., 1995. S. 5;
[M.St. - 5] - Necropolis of the Rogozhsky cemetery // World of Old Believers. Issue 2. M., 1995, p. 5;
[OR 246-3-9-11] - Department of Manuscripts of the Russian State Library. Fund 246. Cardboard 3. Unit. xp. 9.L. 11;
[Tarasov-10] - Ta rasov S. Statistical review of the industry of the Moscow province. M., 1856.S. 10;
[Timiryazev-20] - Timiryazev D.A. Statistical Atlas of the Main Branches of the Factory Industry of European Russia. SPb., 1870. Issue. 1.S. twenty;
[TsIAM 16-110-853-3] Central Historical Archive of Moscow. Fund 16. Op. 110. Case 853.L. 3.
This List, of course, does not provide exhaustive information about all the Moscow merchant surnames that belonged to the consent of those accepting the priesthood. However, this work is, perhaps, the first attempt to systematize the scattered archival information about the merchant Old Believer families in Moscow. In the future, it is planned to supplement this List with new data, as well as to include in it the information published and therefore available, taken into account in merchant certificates.
1. Agafonov Ivan Semyonovich(? - after 1910)
personal och. gr.
v. Vasily (see, No. 2)
total elected ISORC since 1896 [OR 246-9-1-28v.]
2. Agafonov Vasily Ivanovich (?)
m. 2 y.c. (1905)
f. Lydia Karpovna (nee Rakhmanova) [TsIAM 179-57-1016-114] total. Founding Member of ISEDC (1913) [OR 246-95-2-4]
3. Alekseev Semyon Mikhailovich (?)
charity 150 p. ser. on the wounded in the Crimean War (1854) [TsIAM 16-110-853-20ob.]
4. Ananiev Ivan (?)
m. 3 g. (1864)
f. Natalia Ivanovna (b. 1840) [TsIAM 1265-1-89-7v.] Mentioned. Ananievs Gerasim Ivanovich and Nikifor Ivanovich (1862)
(in a petition addressed to the Moscow military governor-general of the Old Believers of the Bogorodsky district for permission to freely gather for prayer) [TsIAM 16-110-1389-3ob.]
5. Andreev Ivan Ivanovich (?)
m. 3 g. (1854)
charity 1854 donated. 15 p. ser. on the wounded in the Crimean War
[CIAM 16-110-853-3ob.]
6. Apetov Mikhail Mikhailovich (1836 -?)
m. 2 g. to. (1875)
f. Natalya Ivanovna (1836-?) [TsIAM 1265-1-354-7]
7. Apetov Fedor Mikhailovich (1823-?)
m. 3, from 1858 - in the bourgeoisie [X rev. - S. 145]
8. Arzhenikov Ivan Ivanovich (1812-?)
m. 3 g. (1857)
f. Pelageya Antonovna (1816-?)
D. Nikolai Ivanovich (1843-?), Agniya Ivanovna (1845-?) [X rev. - P. 46]
9. Arzhenikov Petr Ivanovich (1815 - ?)
m. 3 g. (1857)
f. (1 brc.) No information
f. (2 brk.) Ekaterina Ivanovna (1832-?)
(1 brk.) Zinaida Petrovna (1840-?), Vladimir Petrovich (1844-?), Anna
Petrovna (1847-?), Julia Petrovna (1848-?)
d. (2 brk.) Augusta Petrovna (1852-?), Konstantin Petrovich (1853-?) [X rev. - S. 45]
beneficial. 1854 donated. 100 p. ser. on the wounded in the Crimean War [TsIAM 16-110-853-2]
mention In his house (Lefortovskaya ch., Block 5) there was one of the largest prayer houses in Moscow [TsIAM 17-13-581-64]
1.0. Afanasyeva Matryona (1804-?)
m. 3 k-ha (1864), the widow of Afanasyev Akim (d. before 1864)
D. Maxim Akimovich (1830-?) [f. - Elena Maxim. (1831-?) D. Tatyana Maksimovna (1853-?), Sergei Maksimovich (1854-?): Agrafena Maksimovna (1859-?)] [ЦИАМ 1265-1-89-6ob.]
11. Babkin Mikhail Samoilovich (?)
m.? G.K. (1854)
charity 1854 donated. 3000 RUB ser. on the wounded in the Crimean War [TsIAM 16-110-853-1]
households paper-weaving factory in Moscow (Lefortovo part 180 slaves, 99 382 rubles turnover.) [Tarasov-32]
12. Balabanov Ivan Evdokimovich (?)
13. Balashov Sergey Vasilievich (1835-1889)
f. Pelageya Sidorovna (ur.Kuznetsov) (1840-1898)
d. Alexander (?) pot.p. group, Sergei (1856-1900), Vasily (1862-
1891.) (See No. 14) M aksim - Founding member of ISEDC (1913) [OR
246.-95-2- 9, M.St. - S. 134-135]
14. Balashov Vasily Sergeevich (1862-1891)
households Partnership "Vas. Balashov and Sons" textile production [OR 246-61-3-3]
15. Banquetov Grigory Grigorievich (?)
m. 3 g. (1854)
f. Maria Onisimovna (?)
charity 1854 donated. 150 p. ser. on the wounded in the Crimean War [TsIAM 16-110-853-3]
mention in 1861 he bought a house with a priest's prayer house from a petty bourgeois woman P.A. Pavlova [TsIAM 16-110-1369-1]
mention Banquetovs Vladimir Dmitrievich and Nikolai Dmitrievich (1913) - founding members of ISORC [OR 246-95-2-47], also. mention Banquetov Alexey Vasilievich - director of the Association "S.M. Shibaeva's sons" (1909-1915) (see Shibaev S.M.) [ЦИАМ 450-8-544-28]
16. Baulin Ivan Fedorovich (1821-?)
m. 3 g. (1856)
f. Olga Ivanovna (?)
D. Ivan Ivanovich (1845-?) (see No. 17). Dmitry Ivanovich (1848-?) (See No.
18.) . Natalya Ivanovna (1843-?) [TsIAM 2-3-1216-2]
households six grocery stores in Rogozhskaya h., two houses in Rogozhskaya h., a house in Lefortovskaya h.
should. ratman of the Moscow City Orphan Court (1852-1855)
charity donated. "for the state militia and other military needs" - 1800 rubles. ser. (1853,1855) [ЦИАМ 2-3-1216-2], donated. 500 p. ser. on the wounded in the Crimean War (1854) [TsIAM 16-110-853-2ob.]
17. Baulin Ivan Ivanovich (1846-1888)
m. 2 g. to. (1877)
f. Vera Prokofievna (1849-?)
D. Maria Ivanovna (1861-1880, married. Alyabyeva), Olga Ivanovna (1873-?), Anna Ivanovna (1875-?) [TsIAM 1265-1-354-2ob.]
18. Baulin Dmitry Ivanovich (1848-1909)
m 2 gk, sweat. och. gr. (1909)
total 1897-1900 - Elected ISORC
households "Trade in sheet, high-quality and other iron D. Baulina, Moscow" (1908) [ЦИАМ 179-57-1016-147]
19. Baulin Pavel Afanasevich (1798-1851)
m. 3 g. (1851)
f. (2 brk.) Avdotya Afinogenovna, m. 2, k-ha
d. (2 brk.) Elizaveta Pavlovna (b. 1839), Nikolai Pavlovich (b. 1840)
[d. Alexey Nikolaevich - candidate for the elected ISORC (1897-1900) OR 2 246-9-1-28] [X rev. - S. 18]
households Baulina A.A. - brocade shops in the City part of Moscow, 1860 [TsIAM 14-4-375-240]
20. Belov Ivan Khrisanfovich (1793-1853)
f. Anfimya Terentyevna (1797 - d. After 1870), m. 3, Ph.
D. Yakov (b. 1824) + f. Olga Egorovna (b. 1832); Vasily (b. 1825) [X rev. - S. 73]
households wool and paper spinning factory (80 workers, 67,430 rubles turnover) [Tarasov-12]
21. Bogomazov Ivan Grigorievich(b. 1831-?)
m. 2 y.c. (1875)
f. Alexandra Alexandrovna (b. 1841)
D. Mikhail Ivanovich (?) [ЦИАМ 1265-1-354-2]
22. Bogomazov Andrey Osipovich (?)
households weaving paper-woolen factory in Moscow (1854) [TsIAM 14-4-829-6v.]
2.3. Borisov Nikolay ? (1803-?)
m. 3 g. (1857)
f. Matryona Ippolitovna (b. 1804)
D. Ivan Nikolaevich (b. 1827) + f. Avdotya Kirillovna (b. 1830) [Nikolai Ivanovich (b. 1850), Alexey Ivanovich (b. 1855), Boris Ivanovich (b. 1856)]
Fedor Nikolaevich (b. 1826) + f. Alexandra Vasilievna (b. 1826) [d. Lyubov Fedorovna (b. 1849), Maria Fedorovna (1854), Ivan Fedorovich (1856)], Alexey Nikolaevich (b. 1832), Egor Nikolaevich (b. 1839), Mikhail Nikolaevich (b. 1840) [X rev. - P. 36]
households 11 seed, mosquito shops (City part), vinegar cellars, storerooms (Pyatnitskaya part) [ЦИАМ 14-4-375-320]
24. Borisov Prokhor Ivanovich (?)
m. 2 g. to. (1854)
households seed, moscow shop, vinegar cellar (City part) [ЦИАМ 14-4-375-340]
charity 1854 donated. 25 p. on the wounded in the Crimean War [TsIAM 16-110-853-2]
25. Borodin Mikhail Vasilievich (1833-?)
m. 3 g. (1853) from the Buguruslan petty bourgeoisie, Samara province) [X rev. - S. 125]
26. Alexander Botnev (1846 - ?)
m. 3 g. (1875)
f. Olga Anfimovna (b. 1841) [TsIAM 1265-1-354-6]
mention Botnev A.M. - paper spinning factory (Bogorodsky near Moscow province) [ЦИАМ 810-1-75-11 Goiter.]
27. Brusnikin Sofron Timofeevich (1774-1851)
village Peter (b. 1811), m. 3 g.c., from 1858 - tradesman
Anisim (1817-1857), m. 3 year to. + Agrafena Sergeevna (b. 1819) m. 3, k-ha.
[d. Nikolai Anisimovich (b. 1842), Vasily Anisimovich (b. 1844),
Alexander Anisimovich (b. 1851), Ivan Anisimovich (b. 1853),
Olga Anisimovna (b. 1840)] [X rev. - S. 84]
28. Brusnikin Alexander Timofeevich (1786-1853)
v. Prokofiy Aleksandrovich (b. 1810), m. 3 g. + f. Maria Yakovlevna
[d. Mikhail Prokofievich (b. 1844), Anna (b. 1842), Maria (b. 1846), Nastasya (b. 1848), Fedosya (b. 1852), Ivan (b. 1851), Alexey (b. 1857)]
Fedor Alexandrovich (b. 1822), from 1855 - in the middle class, Vasily Alexandrovich (b. 1837), from 1855 - in the middle class [X rev. - S. 110]
29. Butikov Petr Ivanovich (1770-1846)
buried at the Rogozhskoye cemetery [M. Art. P. 135] D. Butikov Ivan Petrovich (see No. 30)
30. Ivan Petrovich Butikov(?), at night. Ilarius
f. Ekaterina Afinogenovna (1814-1876), in mon. Eulampia
D. Ivan Ivanovich (1830-1885) (see No. 31)
households two paper-spinning factories in Moscow (City part) [TsIAM 14-4- 375-345]; wool weaving factory (Moscow) - 653 workers per year. turnover - 825,000 rubles [Timiryazev - p.20]
Blessed. 300 p. donation for the wounded in the Crimean War (1854)
[CIAM 16-110-853-2]
Awarded a medal for donating 7000 rub. "in favor of the poor residents of Moscow" (1851) [TsIAM 16-110-706-1]
31. Ivan Ivanovich Butikov (1830-1885)
households "Partnership of M. and I. Butikov" (wool weaving factory)
total Trustee of the RBD (1876-1879), together with P.E. Kulakov [OR 246-3-2-11]
32. Butin Timofey Fedorovich (1805-?)
f. Matryona Kuzminichna (b. 1809)
D. Ivan Timofeevich (b. 1840) (see No. 33) [ЦИАМ 1265-1-89-2]
33. Butin Ivan Timofeevich(b. 1840-?)
f. Maria Egorovna (b. 1840)
D. Fedor Ivanovich (b. 1860), Ivan Ivanovich (b. 1862) [TsIAM 1265-1-89-2]
households Butin I. fur store, Ilyinka [ЦИАМ 450-8-366-5ob.]
34. Bykov Ivan Ivanovich (?)
poch.gr. (1854)
br. Bykov Mikhail Ivanovich (1812-1844), M. 1, bldg. och. gr., buried at the Rogozhskoe cemetery [M.St. - S. 135]
charity 200 p. on the wounded in the Crimean War [TsIAM 16-110-853-2ob.]
35. Bykov Nikolay Vasilievich (1808-?)
m. 3 to (1857)
d. Alexander Nikolaevich (b. 1826), Dmitry Nikolaevich (b. 1829) + f. Anna Ivanovna (b. 1837), d. Pavel Dm. (p. 1855) [X rev. - S. 79]
3.6. Varykhanov Terenty Ivanovich
m. 1 city building, poch. gr.
D. Fedor (b. 1867) + f. Maria Vasilievna (b. 1851)
Alexey (b. 1846) [TsIAM 1265-1-102-5]
households a glue factory in Moscow (Serpukhovskaya ch., 10 slaves, 9625 rubles turnover. (1853) [Tarasov-92.89], a tannery (Moscow, Serpukhovskaya ch., 31 slaves, 16,844 rubles. year turnover (1853)
3.7. Varykhanov Nikolay Petrovich(?)
sweat. och. gr.
br. Dmitry Petrovich, sweat. och. gr.
total founding member of ISEDC (1913) [OR 246-9-1-2]
3.8. Vasiliev Yakov (?)
1850.-e - prayer room in the house (Rogozhskaya part, 3rd quarter) [ЦИАМ 17-13-581-64ob]
3.9. Vinogradov Savel Denisovich, workshop (d. after 1853)
households iron foundry in Moscow (Rogozhskaya ch., 16 workers, 6000 rubles turnover) (1853) [Tarasov-66]
D. Vinogradov Yakov Savelievich (1831-?)
m. 2g.k. (1867) [ЦИАМ 1265-1-102-4]
households iron foundry mechanical institution, in his own house since 1863 [ЦИАМ 1265-1-95-13]
40. Vinokurov Fedot Gerasimovich (?)
m. 2 g. (1877)
f. Varvara Alexandrovna (?) [ЦИАМ 1265-1-450-7]
41. Vinokurov Fedor Vasilievich (?)
charity 110 p. on the wounded in the Crimean War (1854) [TsIAM 16-110-853-1]
42. Vinokurov Fedor Ivanovich (1797-1867)
f. Ksenia Fedorovna, buried at the Rogozhskoye cemetery [M. St.-S. 136]
43. Vorobiev Egor Fedorovich (1793-?)
m. 1 year building (1854)
f. Irina Klimentievna (b. 1799) [X rev. - S. 83]
good. 1200 p. on the wounded in the Crimean War [TsIAM 16-110-853-1]
44. Glazov Moisey Vikulovich (1792-1850)
m. 3 year building (1850)
d. (3 brk.) Anna (b. 1842), Olympias (b. 1845), Maria (b. 1849) [X
br. Glazov Yakov Vikulovich (1854 - 25 rubles for the wounded in the Crimean
war [TsIAM 16-110-853-2])
45. Gornostaev Fedor Andreevich (?)
m. 2, building (1875) [ЦИАМ 1265-1-354-6]
households wood warehouses (Rogozhskaya part) (1866) [ЦИАМ 1265-1-98-51]
46. Gudkov Timofey Ivanovich (1831 - ?)
m. 3 g. (1854)
f. Ekaterina Korneevna (b. 1837) [X rev. - P. 141]
charity donation for the wounded in the Crimean War [TsIAM 16-110- 853-2]
4.7. Danilov Peter ? (1808-?)
m. 3 g. (1857)
from 1858 from the freed peasants of Count Dmitriev-Mamonov,
f. Praskovya Artamonovna (b. 1804) [X rev. P. 74]
4.8. Dmitriev Vasily ? (1804-?)
f. (3 brk.) Natalya Petrovna (b. 1826)
village Nikolay (b. 1833), Felitsata (b. 1845) [X rev. P. 13]
mention Dmitriev M.
households paper-making factory, Moscow - 130 workers 85.5 thousand rubles. income [Timiryazev - P.4]
49. Dosuzhev Andrey Alexandrovich (1803-1876)
f. Anna Vasilievna (1807-1844)
D. Alexei (b. 1835), Alexandra (1828-1854) (see No. 50)
households cloth factory (Pyatnitskaya ch., 3rd quarter) 1860s [TsIAM 14-4-375- 345ob.]
should. ratman of the Moscow Administration of the Deanery (1843-1846) deputy in the Committee for supervision of factories and plants in Moscow (1850)
charity 2000 p. on the state militia (1853 and 1855)
awards: a gold medal on the Vladimirovskaya ribbon (1850) a gold medal on the Annenskaya ribbon (for donations in 1851) [TsIAM 2-3-1228]
50. Dosuzhev Alexander Andreevich (1828-1854)
f. Elizaveta Gerasimovna (1828-1882), buried at Rogozhsky
cemetery [M.St.- P. 136]
d. Anna (b. 1850), Alexei (b. 1853) [X rev. - S. 138]
households Trading House "AA Dosuzhev Sons" cloth and wool weaving factories in Moscow - the cost of 128,000 rubles (1906); Ustinskaya - 117 910 rub. (1906); Troitskaya - 22,000 rubles (sold in 1907); the annual turnover of "A.A. Dosuzhev and Sons" - 2,212,823 rubles. (1906) [ЦИАМ 920-1-1-1а]
51. Dubrovin Pavel Fedorovich (1800- ?)
f. Praskovya Ermilovna (b. 1817) [X rev. - P.7]
households fringe and hardware stores (Pyatnitskaya h.) [ЦИАМ 14-4-390-284]
52. Dubrovin Fedor Grigorievich (1829-?)
f. Anna Alekseevna (b. 1832) [X rev. - S. 12]
households ten vegetable and grocery stores (City and Suschevskaya parts) [TsIAM 14-4-375-355ob.], tavern, tavern, restaurant (City, Suschevskaya parts) [TsIAM 14-4-390-275]
53. Vasily Dubrovin(b. 1783-?)
from petty bourgeois - m. 3 gk. in 1852
D. Gavrila Vasilievich (b. 1809) (see No. 54) [X rev. - S. 12]
households 1 vegetable, 1 grocery store in the City h. [TsIAM 14-4-390-274]
54. Dubrovin Gavrila Vasilievich(1809 - before 1875)
f. Anna Nikolaevna (?) Voskresenskaya 2 year k-ha (1875).
d. Julia (b. 1847), Vladimir (b. 1849), Zinaida (b. 1855) [X rev. - S. 12]
households six grocery and vegetable stores (City part) [TsIAM 14-4-375- 355ob.]
55. Egorov Yakov Vasilievich(b. 1812-?)
f. Ekaterina Grigorievna (b. 1822)
v. Vasily (b. 1840) [X rev. P. 97]
56. Efimov Alexey Petrovich (?)
br. Efimov Petr Petrovich, m. 3, b. (1854)
households silk weaving factory in Moscow (Rogozhskaya ch., 50 workers, 80,000 rubles turnover) (1853) [Tarasov-19]
charity 100 p. on the wounded in the Crimean War [TsIAM 16-110-853-2ob.]
57. Zelenov Zakhar Arsenievich (?)
Trustee of the RBD (1876-1879)
mention Zelenov Panfil Petrovich, m. 3, bldg. - 100 p. on the wounded in the Crimean War [TsIAM 16-110-853-2]
5.8. Ivanov Xenophon ? (1809-?)
m. 3 g. (1864)
f. Aksinya Afanasyevna (b. 1814) m.k-ha 3 y.
d. Mikhail (b. 1836), Gerasim (b. 1839), Peter (b. 1843), Fedor (b. 1846), Ivan (b. 1848), Anna (b. 1843) [TsIAM 1265-1-89 -one]
households tavern (Rogozhskaya part, 3rd quarter) [ЦИАМ 1265-1-95-10]
59. Kabanov Makar Nikolaevich (?)
m. 2 g. (1854)
charity 500 p. on the wounded in the Crimean War (1854) [TsIAM 16-110-853- 3ob]
60. Kartilov Mikhail Leontievich (?)
m. 3 g. (1854)
61. Katsepov Nikita Timofeevich(d. 1913)
Kolomensky 1 g. to.
households partnership "Timofey Katsepov sons" (Baranovskaya textile factory, Moscow province)
total Founding Member of ISEDC (1913) [OR 246-95-2-10]
charity 100 p. and 300 yards of canvas in RBD (1905) [OR 246-61-3-4]
62. Kleymenov Grigory Ilyich (1820-1895)
m. 3 g. (1857), from 1851 - from the bourgeoisie.
f. Elena Alekseevna (b. 1814) [X rev. P. 84]
total Trustee of the RBD (1894-1895) [OR 246-9-1-36]
63. Kokushkin Petr Prokhorovich (1793-?)
m. 3 g. [X rev. - P. 41]
households a paper spinning mill in Shuya (756 workers, 150,000 rubles turnover) [Timiryazev - p. 1]
mention A. V. Kokushkin and K.V. och. gr. - paper-making factories with. Lezhnevo Kovrovsky u. Vladimirskaya lips. (935 workers, 100,000 rubles turnover.)
Kokushkin F.M. och. gr. - paper mill in Shuisky u. (115 workers, 141,000 rubles turnover.) Kokushkin D.P. - a printed cotton factory in Shuisky u. (v. Voznesensky) - (12 slaves, 43,250 rubles turnover.) [Timiryazev - С.2, 3, 8]
64. Kuznetsov Ivan Fedorovich (?)
m. 1 year building (1851)
charity 3000 RUB co-religionists + 1000 p. (since 1851) annually to Moscow orphanages [TsIAM 16-110-626-1]
1000. p. For the wounded in the Crimean War (1856) [TsIAM 16-110-853-1ob.]
65. Vasily Kuznetsov (1803-?)
n. poch. gr., m. 3 y.c. (1875)
f. Anna Antonovna (b. 1823)
D. Constantine (b. 1857), Fedor (b. 1832), Julia (b. 1844), Antonina (b. 1852) [TsIAM 1265-10354-5]
charity 500 p. on the wounded in the Crimean War (1854) [TsIAM 16-110-853-1 rev.]
66. Kuznetsov Matvey Sidorovich (1846-1911)
m. 1 because, sweat. och. gr., commerce advisor
f. Nadezhda Vukolovna (nee Mityushina, sister of E.V. Shibaeva) (1846-1903)
D. Nikolay (b. 1868), sweat. och. gr., Chairman of the Council of ISEDC (1918)
Sergei (b. 1869) sweat. och. gr., Alexander (b. 1870), sweat. och. gr., Georgy (b. 1875), pot.p. gr., Pavel (1877-1902), Ivan (1880-1898), Mikhail (b. 1880-?), pot. och. gr., Claudia (b. 1887-?)
households "Partnership for the production of porcelain and earthenware products of MS Kuznetsov" (1887). Z-d: Dulevsky (1,500 workers, 500,000 rubles turnover.); Riga (1200 workers, 700,000 rubles turnover.); Tverskoy (900 workers, 450,000 rubles turnover); shops in Moscow, St. Petersburg, Riga, Kharkov, Kiev, Rostov; by 1903 - 8 plants (total turnover - 7,249,000 rubles); from 1903 - "Supplier of the Court of His Imperial Majesty" [Pavlenko V. MS Kuznetsov // Thesis of the Russian State University for the Humanities, 1996]; co-founder of the partnership "Istomkinsky manufactories of S.M. Shibaeva" [ЦИАМ 450-8-544-1]
D. Nikolay, Alexander - Founding Members of ISORC (1913)
charity member of the Society for the Care of the Wounded and Sick [OR 246-95-2-4]
67. Kulakov Egor Stepanovich (?)
och. gr. (1854)
D. Peter Egorovich (?)
total Trustee of the RBD (1876-1879), together with I.I.Butikov [OR 246-3-2-11]
charity 300 p. on the wounded in the Crimean War (1854) [TsIAM 16-110- 853-1 rev.]
6.8. Latrygin Efim (?)
mention in the 1860s. prayer room in the house (Rogozhskaya part, 3rd quarter) [TsIAM 17-13-581-64ob.]
6.9. A. I. Lubkova (?)
m. 3 g. k-ha
Popovskaya prayer house in the house (Pyatnitskaya ch., 3rd quarter) - 1860s [TsIAM 17-13-581-64], closed in 1930
70. Makarov Grigory Afanasevich (1794-?)
m. 3 g. (1857), from 1854 - from the bourgeoisie.
f. Avdotya Ivanovna (b. 1795)
d. Ivan (b. 1830) + f. Maria Fedorovna (b. 1831)
[d. Pelageya (b. 1852), Praskovya (b. 1855)] [X rev. - S. 113]
charity 100 p. on the wounded in the Crimean War [TsIAM 16-110-853-3]
71. Egor Malyzhev(d. after 1913)
total Trustee of the RBD (1894-1897, together with G.I.Kleimenov and F.M. Musorin), since 1897 - elected ISORK. [RR 246-9-1-36]
72. Manuilov Petr Andreevich (?)
D. Nikolay (1830-1882)
charity 200 p. on the wounded in the Crimean War (1854) [TsIAM 16-110-853-2ob.]
households wool weaving factory in Moscow (Khamovnicheskaya ch., 140 workers, 57953 r.y. turnover.) [Timiryazev - p. 20]
total Trustee of the RBD (1870-1873, together with T.I. Nazarov) [OR 246-2-7-1]
74. Medvedev Fedot Eremeevich (1827-1891)
f. Stepanida Ignatievna (b. 1827-1892)
D. Mikhail Fedotovich (1854 - after 1913) + f. Anastasia Efimovna (b. 1857) [TsIAM 1265-1-354-2]
Andrey Fedotovich (b. 1851) + f. Tatyana Mikhailovna (1850-1877), Nikolay d. (B. 1875) [ЦИАМ 1265-1-354-2]
D. Olympiada Fedotovna (b. 1862), Anfisa Fedotovna (1863-1877), Alexandra Fedotovna (b. 1867) [1265-1-450-14]
households wool weaving factory in Moscow (63 workers, 48,250 rubles turnover) [Timiryazev - p. 21]
total Elected ISEDC since 1879 [OR 246-3-6-24rev.]
75. Medvedev Mikhail Kuzmich (?)
m. 3 g. (1854)
f. Feodosia Ivanovna (1801-1834).
households paper mill in Moscow (Rogozhskaya part 65 slaves, 20811 rubles turnover) [Tarasov-34]
charity 200 p. on the wounded in the Crimean War [TsIAM 16-110-853-2]
76. Medvedev Fedot Kuzmich (?)
77. Melnikov Petr Kirillovich (1826-1890)
br. Pavel Kirillovich (1818-1890), Stepan Kirillovich (1812-1870), Fedor Kirillovich (1831-1888)
households candle s-d [OR 246-92-19]
78. Milovanov Dmitry Osipovich (1817-1890)
m. 1 year building (1854)
f. Ekaterina Alexandrovna (1819-1868)
f. (2 brk.) Pelageya Ivanovna (?)
d. Ivan (b. 1844), Gregory (b. 1846), Maria (b. 1843), Alexander (1848-1866) [X rev. - S. 24]
households brick plant (Moscow, Lefortovskaya ch., 150 workers, 37,800 rubles turnover. (1853) [Tarasov-120]
total Trustee of the RBD (1882-1885) [OR 246-6-4-1]
charity 400 p. on the wounded in the Crimean War (1854) [TsIAM 16-110-853-2]
7.9. Mikhailov Antip ( 1819-?)
m. 3 g. (1857), from 1854 from the bourgeoisie.
f. Nastasya Fedorovna (b. 1828) [X rev. - P. 37]
80. Mikhailov Vasily Mikhailovich(b. 1837-?)
m. 1 g.k. (1885)
f. Felitsata Karpovna (b. 1841)
v. Valentin (b. 1869), Mikhail (?) [ЦИАМ 1265-1-354-2]
total Since 1879 - elected ISORK, trustee of the RBD (1885-1888, together with F.M. Musorin) [OR 246-6-4-1]
81. Mikhailov Fyodor Semyonovich(b. 1843)
m. 2 g. to. (1875)
f. Ekaterina Gavrilovna (b. 1851)
D. Sergei (b. 1870), Peter (b. 1870) [TsIAM 1265-1-354-5]
households wool weaving factory in Moscow (236 workers, 123 600 rubles turnover.) [Timiryazev - p. 20]; silk weaving factory in Moscow (Rogozhskaya ch.,
88. slave, 34 271 rubles. turnover.) [Tarasov - 20]
charity full member of the Society of Amateurs of Commercial Knowledge (at the Academy of Commercial Sciences) [Address-calendar of Moscow, 1873, p. 123]
82.-83. Morozov- Founding Members of ISEDC
elected, members of the ISEDC Academic Council,
honorary trustees of the RBD.
households a branch of Abram Savvich - the partnership of the Tver paper m-ry;
branch of Timofey Savvich - partnership "Nikolskaya m-ry"
a branch of Zakhar Savvich - the company of the Bogorodsko-Glukhovskoy m-ry;
the family of Elisey Savvich belonged to the Beglopop branch of the Old Believers (partnership of Mr. "Vikula Morozov and Sons", "Partnership of Savvinskaya District")
See, for example, about economic activity "Information about industrial institutions" of the Nikolskaya M-ry Partnership "Savva Morozov and Sons" M., 1882.
about charitable activities: Dumova N. Friends of the Art Theater: Savva // Banner. 1990. No. 8. S. 199-212; Buryshkin P. Those same Morozov // Fatherland. 1991, No. 2. P.37-43; Semenova N. Morozov // Ogonek. 1992. No. 7 and others.
84. Muravyov Mitrofan Artamonovich (1804-?)
m. 1 year building (1854)
f. Matrena Timofeevna (b. 1806)
D. Stepan (b. 1824) + f. Maria Ivanovna (b. 1826)
[d. Anna (1852)]
Peter (b. 1838), Afinogen (b. 1843), Tatiana (b. 1841),
Dmitry Mitrofanovich (1835-?) + F. Olympiada Abramovna (ur. Morozov) (1836-1870)
[d. Zinaida (b. 1854), Ekaterina (b. 1856), Kapitolina (b. 1857)]
Alexey (b. 1847) [X rev. - S. 28]
households wool weaving factory in Moscow (252 workers, 236,721 rubles turnover); wool weaving factory in Moscow (270 workers, 290,000 rubles turnover.) [Timiryazev - p. 20]
should. 1843-1849, 1855-1858 - Trustee of the Moscow Commercial Court; since 1858 - jury competitor of the Moscow Art Society [TsIAM 2-3-1259]
charity 1000 p. on the wounded in the Crimean War (1854) [TsIAM 16-110-853-1ob.]
85. Muravyov Alexey Mitrofanovich(b. 1847)
households In 1884 - one of the founders of the partnership "S. M. Shibaev and K 0" - chemical plants in Baku, the founding capital - 6.5 million rubles.] [ЦИАМ 450-8-544-2]
86. Musorin Timofey Mikhailovich (?)
f. Tatyana Vasilievna (1816-1883)
D. Peter (?) [M. St-141]
br. Fedor Mikhailovich (see No. 87), Sergey Mikhailovich (see No. 88)
households trading house "Timofey Musorin and Sons" - textile m-ry, 1885 - balance - 425,000 rubles, deficit - 42,168 rubles); in 1885-1894 - administrative department of the trading house
real estate: two stone houses in Moscow, two wholesale shops [ЦИАМ 450-8-117-5]
87. Musorin Fyodor Mikhailovich (?)
f. Maria Sergeevna (1832-1894)
total Trustee of the RBD (1885-1888, 1895-1897) [OR 246-6-4-1]
88. Musorin Sergey Mikhailovich (?)
D. Nikolay, Mikhail, Ivan.
total trustee of the RBD (1888-1891, together with V.A.Shibaev), elective community since 1896 [OR 246-9-1-2ob.]
89. Nazarov Ivan Nazarovich (1799-1869)
m. 1 g.k. (1854)
D. Fedor Ivanovich (1823-1853), M. 2, Ph.
Timofey Ivanovich (1824-1902). (see No. 90).
households paper mill in Moscow (1853) (Lefortovo part 85 slaves, 38,375 rubles turnover) [Tarasov-39]
charity 300 p. on the wounded in the Crimean War (1854) [TsIAM 16-110-853-1 rev.]
mention R.E. Nazarovs and S.S. - paper mill in Suzdal (27,000 and 23,000 rubles turnover, respectively), Nazarov A.S. - linen factory in Suzdal (10,000 rubles turnover), Nazarov I. F. linen factory in Zhirokhovo village, Vladimirskaya province. (11 000 rub. Turnover.) [Timiryazev - p. 3, 12]
90. Nazarov Timofey Ivanovich (1824-1902)
m. 1 gk, sweat. och. gr.
f. Alexandra Ivanovna (died before 1903), aunt of A.G. Tsarskoy
D. Pavel. (1848-1871), Simeon (1856-1886).
households wool weaving factory in Moscow (200 workers, 154,000 rubles turnover) [Timiryazev - p. 20]; barns and wholesale shops in Moscow (Ilyinskaya line), Nizhny Novgorod, in all Ukrainian fairs [OR 246-9-1-4ob.]
total trustee of the RBD (1870-1873, together with R.D. Martynov); elective ISORC since 1896 [RR 246-9-1-2ob.]
91. Boris Neokladnov (1788-?)
m. 1 g.c., pot.poch.gr. (1857)
f. Marfa Grigorievna (?)
D. Alexander (b. 1833)
due honorary member of the Council of the Moscow Commercial School, since 1826 - comrade of the city headman, 1831-1834 - deputy of car washes, trade delegation, 1843-1846 - assessor from the merchants in the 1st department of the Moscow Chamber of Civil Court, 1852-1855 member of the Moscow Exchange.
charity 1000 p. to the hospital; things (1853), 4100 p. to the Hospital of the Militia (1855) [TsIAM 2-3-1261-2]
since 1854 - co-religionist
92. Nyrkov Fedor Fedorovich (1835-1891)
m. 1 g. (1875)
f. Avdotya Abramovna (b. 1850)
v. Nadezhda (b. 1871), Margarita (b. 1872), Lyubov (b. 1873), Sergei (b. 1874), Alexander (b. 1868) (see No. 93) [TsIAM 1265-1-354- 6]
93. Nyrkov Alexander Fedorovich (1868-?)
m. 3 g., sweat. och. gr.
total Member of the ISORC Construction Commission (1913); founding member of ISEDC (1913) [OR 246-18-8-26ob.]
94. Ovsyannikov Stepan Tarasovich (1805 - ?)
St. Petersburg 1 g. to. (1875)
f. Elizabeth (?), Beggar pop.
D. Gleb Stepanovich (1829-1902) (see No. 95). Vasily Stepanovich (d. 1908) (see No. 96), Fyodor Stepanovich (St. Petersburg 1 year old?), Lyubov Stepanovich (married to A. I. Morozov), Alexandra Stepanovich (d. 1901) (married to P.M. Ryabushinsky)
households wholesale trade in bread.
real estate estates: 1) Voronezh province. (29 611 dessiatines - worth 1,480,600 rubles), 2) Tambov province (5834 dessiatines - worth 641,740 rubles), 3) Oryol province. (11 862 dessiatines - worth 177 945 rubles) [ЦИАМ 450-8-138-66]
in 1875 he was convicted of organizing the burning of a competitor's steam mill, deprived of all rights of state and exiled to Siberia [Spasovich Sobr. Op. T. 6. S. 40-48]
95. Ovsyannikov Gleb Stepanovich (1829-1902)
Eisky 1 year to (1864)
f. Olga Alekseevna (ur. Rakhmanov) (died 1901) (see No. 111).
households The value of the property under the will - 1,040,000 rubles. (1902) [ЦИАМ 450-8-138-72]
96. Ovsyannikov Vasily Stepanovich (?-1908)
D. Leonid, Sergei (?), Alexandra (married. Gubonin), Elizabeth, Julia (married. Petrov)
households trading house "Brothers Ovsyannikovs and Ganshin", since 1887 - partnership "Brothers Ovsyannikovs and A. Ganshin with sons" (weaving, dyeing and finishing works in Yuryev-Polsky, fixed capital 750,000 rubles, 7.5 million rubles. turnover.) [ЦИАМ 450-8-546-51]
real estate - a house in Moscow (Nikolo-Bolvanovskaya street); the estate of the former prince Cherkassky (worth 320,000 rubles), land in hereditary estates (worth 328,612 rubles), the general state by 1908 - 1,050,000 rubles. [CIAM 450-8-138-66]
97. Ovchinnikov Alexey Petrovich (?)
m. 2 g. to. (1875)
D. Fedor (?) (see No. 98). [CIAM 1265-1-354-8]
98. Ovchinnikov Fedor Alekseevich (?)
households factory of church utensils in Moscow, Basmannaya street (1899) [ЦИАМ 450-8-366-9ob.]
9.9. Osipov Nikolay (?) Osipovich
m. 3 gk, poch. gr (1854)
households wool weaving factory in Moscow (Pyatnitskaya ch., 975 workers, 600,000 rubles turnover) [Tarasov-6]
charity: 5000 p. on the wounded in the Crimean War [TsIAM 16-110-853-1ob.]
10.0. Parfenov Emelyan (?)
m. 3 g. (1854)
charity 50 p. on the wounded in the Crimean War (1854) [TsIAM 16-110-853-3]
101. Prasagov Artem Vasilievich (?)
m. 3 g. (1854)
households 2 paper-making factories in Moscow (Rogozhskaya part, 80 workers, 18 370 rubles turnover, and 36 workers, 15 000 rubles turnover - 1853) [Tarasov-43]
charity 150 p. on the wounded in the Crimean War (1854) [TsIAM 16-110-853- 3]
102. Pugovkin Ivan Alekseevich (1790-1852)
m. 3 g. (1852)
f. Irina Stepanovna (b. 1795), m. 3, k-ha (1857)
v. Alexey (b. 1823) (see No. 103), Nikolay (1829-1879) + f. Alexandra Semyonovna (1835-1866) [X rev. - P.71]
103. Alexey Pugovkin (1822-1878)
m. 2 g. to. (1875)
f. Alexandra Vasilievna (1826-1897)
d. Ivan (b 1854) (see No. 104), Love (b. 1863) [TsIAM 126M-ZM-2ob.]
104. Pugovkin Ivan Alekseevich(1854-after 1918)
households two hat shops in Moscow and a wholesale warehouse in Nizhny Novgorod (1904) [ЦИАМ 450-10-39]
due Member of the Audit Commission of the Society of Upper Trading Rows on Red Square (1898) [OR 246-9-1-46]
total Chairman of the ISEDC Council (1906-1909) [OR 246-12-10], the foreman of the ISEDC elective (1897) [OR 246-9-1-46], Deputy Chairman of the ISORC Council (1918) [OR 246-18-6- 4]
105. Rastorguev Ivan Ivanovich (1828-?)
m. 3 g. (1864)
f. Filitsata Vasilievna (b. 1831)
village Nikolay (b.1860), Elizaveta (b. 1861), Ivan (b. 1863) [TsIAM 1265-1-89-5v.]
106. Rastorguev Mikhail Petrovich (1795-1862)
m. 3 g. (1857)
f. (1 brk.) Olga Osipovna (1801-1848)
f (2 brk.) Pelageya Paramonovna (b. 1819)
no (as of 1857)
real estate house in Myasnitskaya ch. (acquired)
due 1848 - member of the commission "for the acceptance of rye flour for sale to the poor", 1855-1857 - a vowel of the Moscow Six-Glass Duma.
Blessed. 100 p. for hospital belongings (1853), 50 p. the state militia (1855) [ЦИАМ 2-3-1267-2]
107. Rastorguev Petr Sidorovich(d. after 1913)
m. 2 g. to. (1894), sweat. och. Gr
households fish trade store on Solyanka, wholesale fish trade in Russia, from 1882 a loan was opened in the State Commercial Bank for 15,000 rubles, then increased to 150,000 rubles. (closed in 1912)
real estate: house in Myasnitskaya ch. (Malozlatoust lane) [ЦИАМ 450-8-91]
total Deputy from Moscow Old Believers to congratulate the emperor on Holy Easter (1894) [OR 246-2-6-15], 1896 - 1900 elected ISORC [OR 246-9-1-27]
10.8. Rakhmanov* Petr Markovich(1774-?) (About the Rakhmanovs see: Stadnikov A.V. Forgotten patrons: the Moscow merchant clan of the Rakhmanovs // Moscow Archive. M., 1998. Issue 2.)
in 1828 - from the serfs, m. 3 bldg. (1833)
f. Avdotya Alekseevna (b. 1772)
d. Ivan (1801-1835), Abram Bolshoi (b. 1803), Abram Menshoy (b. 1813), Alexander (b. 1818) [VIII rev. - P.38]
households 6 butcher shops in Moscow (1850s) [TsIAM 14-4-391-311 rev.]
109. Rakhmanov Andrey Leontievich (1747-1815)
m. 3 g. (1815)
f. Fedosya Egorovna (1755-1839), m. 2, k-ha, monastic Feofania (Rogozhskoe cemetery)
village Fedor (1776-1854) (see No. 110), Dmitry (b. 1774), Terenty (1787-1852), m. 3, Alexey P792-1854. (see No. 111) [VII rev. - P.74]
households bread trade. Condition by 1815 - 20 thousand rubles. ser. [CIAM 2-3-345-1]
110. Rakhmanov Fedor Andreevich (1776-1854)
och. gr., m. 1 year building (1854)
total trustee of the RBD (1850s)
households wholesale trade in bread (trading company "Brothers F. and A. Rakhmanov" (purchase of bread along the Volga, in the Tula and Kaluga provinces); by 1854 - a fortune of over 1 million rubles.
111. Rakhmanov Alexey Andreevich (1792-1854)
m. 1 city building, poch. gr.
f. (1 brk.) Anna Alekseevna (ur.Kuznetsova) (1804-1821)
f. (2 brk.) Evdokia Dionisovna (ur. Sychkova) (1806-1879), sweat. och. gr-ka.
d. Olga (died 190P (married Ovsyannikova, (see No. 95), Anna (1836-1898) (married Dyachkova), Apollinaria (1838-?), Maria (?) [M. St - S .80]
households wholesale trade in bread, a large creditor (up to 20,000 rubles in ser.)
112. Rakhmanov Vasily Grigorievich (1782-?)
f. Agafya Filippovna
should. director of car washes, office of the State Commercial Bank (1843-1857), member of the Committee to find ways to trade activities
awarded a gold medal on the Annensk ribbon "For Diligent Service"
113. Rakhmanov Ivan Grigorievich (1774-1839)
until 1819 - m. 3, from 1819 - bogoroditsky 2
f. Alexandra Karpovna (ur. Shaposhnikov) (1787-1841)
v. Semyon Ivanovich (1808-1854) (see No. 114), Egor (b. 1809), Pavel (b. 1811), Olga (b. 1810), Elizaveta (b. 1814), Nikolai (b. 1816, m 1 gk), Karp (1824-1895. (see No. 116), Fedor (b. 1820), Ivan (b. 1822). [VII rev. - p. 74]
households wholesale of bread in Moscow and Tula provinces. [RR 342-57- 38-1]
114. Rakhmanov Semyon Ivanovich (1808-1854)
m. 1 g.k. (1854)
f. Serafima Fedorovna (nee Kartasheva) (1818-1881)
D. Fedor (b. 1848). (see No. 115), Ivan (b. 1846), Alexandra (1849-1870), Margarita (1851-1867), Elizabeth (b. 1852) [X rev. - P.79]
households bread trade [OR 342-57-38-3]
115. Rakhmanov Fedor Semyonovich (1848-?)
sweat. och. gr.
total Trustee of the RBD (1897-1900), foreman of the elected ISORC (1893-1896, 1903-1906) [OR 246-9-1-40]
116. Rakhmanov Karp Ivanovich (1824-1895)
m. 1 city building, poch. gr.
f. Ksenia Egorovna (b. 1831)
d. Alexandra (1851 - 1903) (see No. 120), Georgy (?) (see No. 117), Ivan (?) (see No. 118), Emilia (1869-1907). (see No. 119), Sergei (?), Agnia (?), Lydia (married Agafonov, (see No. 2) [X rev. - p. 79]
total foreman elective ISORC (1875-79), elective (1870s-1895) [OR 246-3-2-11]
117. Rakhmanov Georgy Karpovich (?)
assistant professor of Moscow University
total founding member of the ISEDC (1913), member of the ISEDC Academic Council, member of the Especially Fiduciaries of the ISORC Council (1916) [OR 246-95-2-8]
118. Rakhmanov Ivan Karpovich (?)
m. 1 gk, sweat. och. gr. (1903)
households brick factory (station Kryukovo, Moscow province)
total President of the ISEDC Council (1903-1906)
charity 200,000 RUB to the tuberculosis sanatorium in Barybino (1903) [ЦИАМ 179-57-117]
119. Rakhmanova Emilia Karpovna (1869-1907)
sweat. och. gr-ka (1907)
charity 5000 RUB Society for the Encouragement of Diligence, 10,000 rubles - to the account of the RBD, House of Free Apartments (for 100 people, cost 60,000 rubles) [ЦИАМ 179-57-1016]
120. Rakhmanova Alexandra Karpovna (1851-1903)
sweat. och. gr-ka.
charity almshouse to them. AK Rakhmanova (for 70 people, cost. 133,000 rubles) [Izv. My. mountains. Duma, Common. Dept. 1909, No. 1, P. 60]
121. Rybakov Nikolay Petrovich (?)
br. Rybakov Alexey Petrovich (?) M. 3 year to. (1875) [CIAM 1265-1-354-6] general. Founding Member of ISEDC (1913) [OR 246-95-2-4]
122. Ryabushinsky Pavel Mikhailovich (1820-1899)
m. 1 gc, commerce advisor
f. (2 brk.) Alexandra Stepanovna (ur.Ovsyannikov) (died 1901)
D. Pavel (1871-1924) (see No. 123). Sergei (1874-1942) (see No. 124), Stepan (b. 1874-?) (See No. 125). Dmitry (b. 1882-?) (See No. 126), Vladimir, Fedor.
households since 1887 - the partnership "P.M. Ryabushinsky and sons" - textile m-ry with an authorized capital of 2 million rubles.
total elected ISEDC (1860s-1890s) [OR 246-9-1-27]
123. Ryabushinsky Pavel Pavlovich (1871-1924)
m 1 gk, banker
f. (1 br.) I. A. Butikova
f. (2 br.) E. G. Mazurina
households Russian Flax Industrial Joint-Stock Company, Central Russian JSC (timber holding), Okulovskaya stationery, Joint-Stock Moscow Bank (fixed capital 25 million rubles - 1912), Kharkov Land Bank
should. Chairman of the Moscow Exchange Committee, Chairman of the Moscow Military-Industrial Committee, member of the State Council (1916)
total Chairman of the MSORC School Council, Chairman of the Old Believers' Congress (1905), elected community (since 1896) [OR 246-9-1-2]
(About P. Ryabushinsky see: Petrov Yu.A. Pavel Pavlovich Ryabushinsky // Historical Silhouettes. M., 1991. P.106-154)
124. Ryabushinsky Sergei Pavlovich (1874-1942)
f. A.A. Pribylova (?)
households co-founder of the automobile plant AMO (1916)
total Chairman of the ISEDC Academic Council (1909), elected by the community [OR 246-9-1-2]
125. Ryabushinsky Stepan Pavlovich (1874-?)
households co-founder of AMO (1916)
total Chairman of the ISEDC Council (1906-1909) [OR 246-9-11-2]
126. Ryabushinsky Dmitry Pavlovich(b. 1882)
Corresponding Member French Academy of Sciences; founded the 1st aerodynamic Institute in the world (1904, Kuchino estate) (Petrov Yu.P. Ryabushinsky // Historical Silhouettes. M., 1991. S. 106-154)
127. Savvin Vasily Savvich (?)
m. 3 g. (1854)
charity 300 p. on the wounded in the Crimean War (1854) [TsIAM 16-110-853-2ob.]
128. Sapelkin Vladimir Andreevich (1801-?)
m. 2 g. to. (1857)
f. Praskovya Dmitrievna (b. 1803)
D. Fedor (1834), Alexander (b. 1837), Alexey (b. 1838) [X rev. - S. 130]
households wax-bleaching plant (since 1820, v. Vladimirovo, Moscow province, 27 districts, 15,000 rubles turnover; candle factory (Moscow, Basmannaya ch., 15
slave, 65 750 rubles. turnover.)
1849 - a small silver medal for the quality of candles at the St. Petersburg exhibition; 1852 - a silver medal for wax at the Moscow Agricultural Exhibition. [LM&T. SPb., 1853. Part 3. S. 65-70]
charity 150 p. on the wounded in the Crimean War (1854) [TsIAM 16-110-853-2ob.]
129. Sapelov Ivan Matveevich (?)
charity 1000 p. on the wounded in the Crimean War (1854) [TsIAM 16-110-853-2ob.]
130. Sveshnikov Artemy Yakovlevich (1801-1860)
eisk. 1 year to. (1854)
brothers: Sveshnikov Mikhail Yakovlevich (1814-1865). (see No. 131), Sveshnikov Fedor Yakovlevich (1815-1884). (see No. 132.)
charity 200 p. on the wounded in the Crimean War (1854) [TsIAM 116-110-853-2ob.]
131. Sveshnikov Mikhail Yakovlevich (1814-1865)
m. 1 g.k. (1854)
charity 25 p. on the wounded in the Crimean War (1854) [TsIAM 16-110-853-3]
households mentioned: Sveshnikov A.I. - a paper spinning mill in Moscow (83 workers, 23843 rubles turnover.), Sveshnikov P.A. - a wool spinning factory in Moscow (80 workers, 42025 rubles turnover) (Timiryazev - p. 5, 21]
132. Sveshnikov Fedor Yakovlevich (1815-1884)
m. 1 g.k. (1854)
d. Alexey, m. 3, 1913 - founding member of ISORC [OR 246-95-2-4]
households wool weaving factory in Moscow province. (295 slaves, 105294 p. Turnover.) [Timiryazev - p. 21]
charity 300 p. on the wounded in the Crimean War (1854)
mention: Sveshnikova I.P. - the gift of paintings and prints to the Rumyantsev Museum (1911), Sveshnikova E.V. - construction of an overnight house in Moscow (1910), Sveshnikova K.V. - the establishment of a bed in the almshouse them. Geer (1909) [TsIAM 179-57-117-21]
133. Sveshnikov Petr Petrovich (?)
br. Ivan Petrovich (?)
households TD "P. Sveshnikova Sons" (sawmills) 1897 - fixed capital - 1.2 million rubles, from 1899 - 1.8 million rubles. wholesale in Moscow and Nizhny Novgorod Fair.
real estate land estates 42 355 dess. (worth 868,000 rubles), forest materials - 4 million rubles. (1899), sawmills in Uglich, Rostov, Pereyaslavsky districts (total cost 90,741 rubles) (1899) [ЦИАМ 450-8-366]
13.4. Simonova (ur. Soldatenkov) Maria Konstantinovna (1803-1870)
m. 3 gk, poch. gr-ka (1864) [ЦИАМ 1265-1-89-2]
charity 100 p. on the wounded in the Crimean War [TsIAM 16-110-853-2]
135. Sidorov Fyodor Semyonovich (?)
Zvenigorodskaya 3 city building (1854)
charity 50 p. on the wounded in the Crimean War (1854) [TsIAM 16-110-853-2ob.]
136. Smirnov Filimon Nikitovich (1790-1857)
m. 3 g. (1857)
f. Irina Vasilievna (b. 1807)
D. Peter (b. 1843)
household paper-weaving factory in Moscow (Basmannaya ch., 80 workers, 54,067 rubles turnover (1853) (Tarasov-46]
charity 100 p. on the wounded in the Crimean War (1854) [TsIAM 16-110-853- 3]
137. Soldatenkov Kuzma Terentyevich (1818-1901)
Commerce Counselor, Hon. gr.
households Publishing house K. T. Soldatenkov
due a vowel of the Moscow City Duma, a member of the Moscow branch of the Manufacturing Council, a full member of the Society of Lovers of Commercial Knowledge at the Academy of Commercial Sciences, an honorary member of the Brotherly Society for the Supply of the Poor with Apartments [Moscow Address Calendar 1873. pp. 61,119, 123,251]
total elected ISORC 1860-1901
charity "Soldatenkovskaya" hospital (Botkin) worth 2 million rubles, a collection of paintings and icons in the Tretyakov Gallery, etc.
about him see: MertsalovIG. Russian publisher. Benefactor Kuzma Terentyevich Soldatenkov and his merits for Russian education // Izvestiya Volf. No. 9-10.
13.8. Sobolev Nikolay (?)
total elective community (1897) [RR 246-9-1-2ob]
139. Sokolov Alexander Nikolaevich (?)
sweat. och. gr. (1913)
Founding Member of ISEDC (1913) [OR 246-95-2-4]
brother Sokolov Nikolay Nikolaevich (?)
households founder of the "partnership for the production of Russian mineral oils and chemical products" S.M. Shibaev and K 0 "(1884) with a fixed capital of 6.5 million rubles. [TsIAM 450-8-552-3]
140. Vasily Soloviev (1802-1855)
D. Andrey (b. 1835). (see No. 141). Taras (1827-1899). (see No. 142). Makar (1842-1886), m. 1 g.k., Dorofey (b. 1829) since 1853 - in the bourgeoisie [X rev. - P.41]
141. Soloviev Andrey Vasilievich(b. 1835)
m. 3 g. (1857)
f. Maria Kononovna (1842-1883), nee. Tsarist [X rev. - P.46]
142. Soloviev Taras Vasilievich (1827-1899)
m. 3 g. (1857), sweat. och. gr.
f. Avdotya Ivanovna (1826-1905)
d. Anna (b. 1842), Maria (b. 1847), Praskovya (b. 1855), Sergei (b. 1856) (see No. 143) [X rev. - P.41]
143. Soloviev Sergey Tarasovich (?)
sweat. och. gr.
total elected ISORC (1897) [OR 246-9-1-2v.]
144. Strakopytov Kozma Alexandrovich (1820-1887)
m 1 city building (1864)
f. Natalia Petrovna (b. 1826)
households wool weaving factory in Moscow (16 workers, 18 670 rubles turnover.) [Timiryazev - p. 22]
total 1879-1881 -elected ISORC [OR 246-3-6-24 rev.] Charitable. 50 p. on the wounded in the Crimean War (1854) [TsIAM 16-110-853-2ob.]
14.5. Sushchov Fedor (?)
m. 3 g. (1854)
charity 15 p. on the wounded in the Crimean War (1854) [TsIAM 16-110-853-2ob.]
146. Tatarnikov Ivan Parfenovich (1800-?)
m. 3 g. (1857)
f. (2 brk.) Praskovya Alekseevna (b. 1830)
d. (1 brk.) Ivan (1836), Dmitry (b. 1838)
d. (2 brk.) Elena (b. 1842) [X rev. - S. 144]
147. Tatarnikov Emelyan Parfenovich (1797-?)
m. 3 g. (1857)
f. Praskovya Larionovna (d. 1857)
d. Ivan (b. 1816) + f. Anna Savelievna (b. 1819),
[d. Ivan Ivanovich (b. 1843), Peter (1849), Avdotya (1847), Pelageya (P-1851)]
Mikhail Emelyanovich (b. 1834), Peter (b. 1837), Kozma (b. 1840), Maria (1843) [X rev. - S. 146]
148. Tatarnikov Fedor Vasilievich (1853-1912)
households linen products trade, transport offices (Moscow, St. Petersburg, Volga region)
due member of the Merchant Council, elected Merchant Bank, member of the Moscow Exchange Society [f. Church. 1912]
149. Tarasov Yakov Alexandrovich (1814-?)
m. 3 g. (1857)
f. Agrafena Yakovlevna (b. 1822)
the village of Makar (1843-1855), Stepan (b. 1845), Elizaveta (b. 1855), Praskovya (b. 1857), Evdokia (b. 1852), Porfiry (b. 1853) (see No. 150) [ X roar. -138]
150. Tarasov Porfiry Yakovlevich (1853-?)
personal och. gr. (1913)
total founding member of ISEDC [OR 246-95-2-7]
151. Timashev Alexander Larionovich(b. 1821-?)
m. 1 g.k. (1875), in 1856 from the Smolensk province., Sychevsk 3 g. Of merchant children.
f. Efimia Petrovna (b. 1931)
d. Elizabeth (b. 1864) [X rev. - P.114]
households wool weaving factory in Moscow (167 workers, 77,600 rubles turnover) [Timiryazev - p.21]
mention: Timashev M.L. - wool-weaving factory in Moscow (180 workers, 55 720 rubles turnover.) [Timiryazev - p. 21]
charity: Timasheva E.P. established a chamber in Rogozh almshouses (1908) [OR 246-61-4-Yoob.]
152. Tolkachev Yakov Yakovlevich (?)
m. 3 g. (1854)
charity 100 p. on the wounded in the Crimean War (1854) [TsIAM 16-110-853-2]
153. Tregubov Osip Egorovich (1798-1856)
m. 3 g. (1856)
f. Daria Timofeevna (1807-1862), m. 3, k-ha
d. Ivan (b. 1820) + f. Marya Semyonovna (b. 1832) [d. Maria (b. 1854)]
Egor (b. 1827) + f. Marfa Petrovna [d. Pelageya (b. 1855)]
Alexey (1834) (see No. 154), Peter (b. 1836-1913) - v. Ivan (see No. 155) [X rev. - P.77]
154. Alexey Tregubov (1834-1912)
sweat. och. gr.
f. Maria Ivanovna (b. 1838)
155. Tregubov Ivan Petrovich (?)
sweat. och. gr. (1913)
D. Sergei (b. 1898), Nikolay (b. 1903), Alexandra (1909)
total Founding Member of ISEDC (1913) [OR 246-95-2-4]
156. Tryndin Egor Stepanovich (1808-?)
from the Moscow bourgeoisie (1857), m. 3, to. (1861)
f. Elizaveta Kondratyevna (b. 1817)
d. Olga (1844-1865), Maria (b.1848), Sergei (b.1847 And see No. 157), Peter (1852-1909) [X rev. - P.57]
households plant of optical and surgical instruments (Moscow, Myasnitskaya h., 15 workers, 9000 rubles turnover. (1853) [Tarasov-71]
due Ratman 1 of the Department of the Moscow Magistrate (1861-1864) [TsIAM 2-3-1280-2]
157. Tryndin Sergey Egorovich(b. 1847)
Commerce Counselor (1913)
D. Anastasia (d. after 1916), married Shchepot'ev
158. Filatov Yakov Mikhailovich (?)
total Founding Member of ISEDC (1913) [OR 246-95-2-7]
159. Fomin Trifon Grigorievich (1778-?)
m. 3 g. (1857)
D. Ivan (b. 1808). (see No. 160), Andrey (b. 1814), Ermolai (b. 1825) [Khrev. - P.93]
charity 300 p. on the wounded in the Crimean War SHIAM 16-110-853-2]
160. Fomin Ivan Trifonovich (1808-?)
m. 3 g. (1857)
D. Peter (b. 1831) (see No. 157), Vasily (b. 1841), Natalia (b. 1836), Maria (b. 1844) [X rev. - P.96]
161. Fomin Petr Ivanovich(1831- after 1870)
f. Serafima Ivanovna (b. 1835)
D. Constantine (b. 1854), Alexey (b. 1856)
households wool weaving factory in Moscow (250 workers, 70,000 rubles turnover) - 1870 [Tarasov-21, 22]; wool weaving factory in Moscow (50 workers, 15 750 rubles turnover - 1870) [X rev. - P.96]
162. Tsarsky Ivan Nikolaevich (?-1853)
m. 1 city building, poch. gr.
households meat trade in Moscow (1845) [TsIAM 16-13-1542-211]
should. deputy from the merchant class in the Board of the 4th District of Ways of Communication, deputy in the Board of Public Buildings.
och. ranks: benefactor of the Imperial Society of Russian History and Antiquities, member of the Imperial Archaeological Society and the Russian Geographical Society, Honorary Correspondent of the Imperial Public Library, Correspondent of the Archaeological Commission, Full Member of the Odessa Society of Russian History and Antiquities, Full Member of the Moscow Commercial Academy and the Copenhagen Art Society of the Northern antiquaries.
awards: gold medal on the Vladimir ribbon (for donations of manuscripts and coins in 1828) [Obituary // Northern Bee. 1853. No. 169]
163. Tsarsky Konon Anisimovich (1812-1884)
m. 1 since, the last name is allowed to be named since 1853
Maria (married to Solovyov, 1842-1883) (see No. 141), Seliverst (1835-1897) + f. Praskovya Grigorievna (1840-1888) - niece of AI Nazarova (see No. 90), Yegor (b. 1844) [X rev. - S. 129]
total Trustee of the RBD (1876-1879) [OR 246-3-6-24 rev.]
164. Tsarsky Nikolay Dmitrievich (?)
total Trustee of the RBD (1850s)
(Melnikov PI. Och. Popovshchina // RV. 1866. T. 63. No. 5. S. 15)
165. Shaposhnikov Fyodor Semyonovich (1834-?)
m. 2 g. to. (1857)
f. Alexandra Zakharovna (b. 1836) [X rev. - 98]
D. Evtikhiy Fedorovich, m. 3 r. (1913), founding member of ISEDC [OR 246- 95-2-10]
households wool-weaving factory (Moscow district village Nikolskoye, Moscow province, 455 workers, 212500 rubles turnover) [Tarasov-10]
166. Shelaputin Antip Dmitrievich (?)
m. 1 since, poch. gr. (1820)
Bro. Shelaputin Prokopiy Dmitrievich, M. 1, Commerce-Counselor
households until 1821 - joint, total cost - 50,000 rubles + 2-storey stone house in Basmannaya h. [TsIAM 2-3-412]
total Trustee of the RBD (1850s).
167. Shelaputina Matryona Nikitichna (1813-?)
m. 3 g k-ha, widow (1857) [X rev. - P.118]
168. Shelaputin Maxim Fedorovich (1813-?)
m. 3 bldg, since 1867 - tradesman,
f. Anna Afanasyevna (b. 1822)
D. Dmitry (b. 1849) (see No. 165), Zinaida (b. 1851)
households silverware workshop (for 1865), silver shop [ЦИАМ 1265-1-95-15.20]
169. Dmitry Shelaputin (?)
m. tradesman
total Founding Member of ISEDC (1913) [OR 246-95-2-13]
170. Shelaputin Pavel Grigorievich (1847-1914)
m. 1 city building, since 1911 - nobleman, actual state councilor
f. Anna (?)
d. Boris (? -1913), Gregory (? -1901), Anatoly (? -1908).
households Balashikha wool spinning m-ra (1914 - 3000 workers, 8 million rubles turnover.)
charity The Anna Shelaputina Gynecological Institute for Doctors (1893), the Grigory Shelaputin Gymnasium (1902), three vocational schools (1903), the A. Shelaputin Real School (1908), the Pedagogical Institute (1908), the Women's Teachers' Seminary (1910) ) (Shchetinin B.A. A zealot of enlightenment // Historical Bulletin. 1914. No. 7. P.230)
171. Shibaev Andrey Martynovich (1818-1873)
br. Shibaev Sidor Martynovich (see No. 172)
households Dyeing and finishing factory in Bogorodsky u. Moscow province. (60 slaves 20,000 rubles turnover.) [Timiryazev - p. 27]
172. Shibaev Sidor Martynovich (?-1888)
Bogorodsky 1 g. to.
f. (1 brk.) Maria Ivanovna (1825-1858)
f. (2 brk.) Evdokia Vukolovna (? -1899) (nee Mityushina, sister of N.V. Kuznetsova).
d. Ivan, Nikolay, Sergey, Matvey, Peter, Alexey. (?)
households from 1857 - textile mr in the village of Istomkino, Moscow province (1257 workers, 1,093,000 rubles turnover.) [Timiryazev - p. 9], since 1904 "Partnership of the Istomkino m-ry S. M. Shibaeva Sons "- (3 factories in the village of Istomkino, 7 million rubles turnover. (1912) [TsIAM 450-8-544], oil fields in Baku, since 1884 - Partnership" S .M.Shibaev and K "(plant for the production of mineral oils, fixed capital 6.5 million rubles.)," Shibaevskoye oil industry company in London "(credit) [ЦИАМ 450-8- 552]
173. Shibaev Lev Fedorovich (1804-?)
m. 3 g. (1857)
f. (2 brk.) Maria Denisovna (b. 1820)
d. (1 brk.) Nikolay (b. 1836) + f. Elizaveta Konstantinovna (b. 1839)
d. (2 brk.) Ivan (b. 1843) (see No. 174), Alexey (b. 1847) [X rev. - P.92]
174. Shibaev Ivan Lvovich(1843-after 1900)
charity almshouse for 180 people (1899) [ЦИАМ 179-58-308]
175. Shibaev Ivan Ivanovich (1835-?)
m. 3 g. (1857) [X rev. - P.106]
176. Shibaev Vasily Andreevich (?)
m. 3 g. (1897)
D. Ivan (1860-1889)
total Trustee of the RBD (1897-1900) together with F.S. Rakhmanov [OR 246-9-1-40]
M. Sokolov: Alexander Vladimirovich, here comes Nicholas II, and what? Is the situation really changing? The empire begins to pursue a policy of partially open doors, the introduction of foreign capital. This, in fact, leads to a conflict between the Moscow Old Believer merchants and the gradual power, right? That is, they are trying to change something ... This was really the most fundamental question for them - there, on the customs tariff, on some export duties, and so on?
A. Pyzhikov: Yes. There are 2 nodal points in the history of the Old Believer merchants. We have already said about one - this is the middle of the 19th century, when they, in fact, entered the civilian field of the empire. And the second key point, which affected the fate of the entire Russian Empire, was the end of the 19th and the beginning of the 20th century, associated with a change in the course of tsarism. What, exactly, was this change? Of course, the protectionist tariff was high, it remained high. Finance Minister Witte, who had become finance minister by that time, naturally did not encroach on him. But he put forward the following idea, which he personified in person. The idea was to attract foreign capital in volumes never seen before. The logic was simple: "The Russian merchants are good, no one speaks. But you can wait for a long time until they reach the necessary conditions, when they grow up. We will hopelessly lag behind the West. Therefore, we must immediately make a leap. We need to open the gates here for foreign capital. first of all. Let them come here, equip production facilities, enterprises, make some industrial assets. This will make it possible to make a leap forward. And the merchants? Good, but let them wait. " That is, by doing so, they were indicated to the second role. And they claimed to be the most important violin in the economy. And they were told that from then on there could be no talk of any first roles. It was very offensive for them because Witte started out absolutely as a man of the Aksakov and Katkov circles. He was published in their publications, in their newspapers. His own uncle, Fadeev, was the leader of the Russian Party, who wrote and published its manifestos ... headed by Rodshtein, director of the International St. Petersburg Bank. This, of course, was just a slap in the face for the merchants, that the person whom they considered theirs treated them in this way.
M. Sokolov: That is, it turned out that, as Alexey NRZB writes to us, that the conservatives turned into reformers and inclined, it turns out, towards such an active political position at some point, from which they avoided ...
A. PYZHIKOV: The essence of the matter has been noted quite rightly in this matter. I'll tell you a little more. Of course, when under Alexander III there was a renaissance of the Moscow merchants, even a renaissance of the Old Believers ... The Preobrazhenskoye and Rogozhskoye cemeteries felt better than ever ... These are their spiritual centers. They were no longer financial arteries, as before ... Everything seemed to be going according to their scenario. And their policy, the policy of allegiance - to crawl on their knees around the throne - is fully justified. Economic dividends go into the hands. The Russian party correctly formalizes these dividends and, so to speak, materializes them into concrete policies. Things are good. But then, when there was a turn of Witte, which we are talking about, a turn towards foreign capital, the volume of which has never been in Russia ... I will emphasize. Neither under Peter I, nor under Catherine II, this can even be said. This is no comparison. When this new financial emphasis took place, they realized that kneeling at the throne would not solve the issue. And the loyal spells to which they devoted all their time no longer work. We need some other mechanisms to get out of this situation, to somehow minimize their disadvantaged position, in which they so unexpectedly found themselves.
M. Sokolov: So what? How did this bloc come about - on the one hand, the merchants, on the other hand, a certain zemstvo liberal-democratic movement. How did they find each other?
A. Pyzhikov: The liberal movement, in fact, until the end of the 19th century was a rather pitiful sight. Even all those police sources who tracked all this analyzed - they did not hide their irony in relation to this movement. They said that there are 10-15 people there who are capable of taking some decisive steps, the rest are just not serious, there are no fears. It stayed that way. Until the beginning of the 20th century, no one succeeded in trying to interest the merchants in some kind of liberal-constitutional projects. This is
attempts were absolutely doomed. Now the situation has changed. The merchants quickly and actively began to look for new mechanisms. What new mechanisms? Mechanisms to limit the autocracy and the ruling bureaucracy, so that there are no such things as Witte did with them, so primitively speaking. These mechanisms were immediately found. They have already been tested in Europe for a long time, they bloomed there. This is such a constitutional government. That is, all legal rights should be expressed not by the supreme will, but by the constitution above all. And the ruling bureaucracy should not have a monopoly on government. That is, parliamentary forms should limit her in the implementation of policies. The merchants saw this mechanism and began to invest in it.
M. Sokolov: And which of the groups of the same Old Believers - priests, bezpopovtsy, whatever - was the most active in supporting these movements?
A. Pyzhikov: There is a very important point here, which is often overlooked. Namely, when we say "Old Believers," "schismatics," "Old Believer merchants," this is not entirely correct. Because to be ideologically accurate, you must always keep in mind which Old Believers are priests or bezpopovtsy. Of course, all we are talking about is this Moscow merchant group - its backbone was made up of priests, this is the Belokrinitskaya hierarchy, which we mentioned. The main backbone of millionaires who grew out of a peasant environment - they were representatives of the Belokrinitskaya hierarchy, that is, the Rogozhsky cemetery. There were only a few Bezpopovtsev. There are very few of them in the front row of the leading millionaires.
M. Sokolov: Well, we will continue our conversation with the Doctor of Historical Sciences, Professor of the Russian State Humanitarian University Alexander Pyzhikov about Old Believers, merchants before and during the Great War after the release of news.
M. Sokolov: On the air of "Echo of Moscow" and the TV channel "RTVi" "The price of victory. The price of revolution." Today our guest is Doctor of Historical Sciences Alexander Pyzhikov, author of the book "The Facets of the Russian Schism". We continue our conversation about the role of Old Believer merchants in the changes that took place in Russia at the beginning of the 20th century. Well, right away I have a question. Alexei asks: "Which of the groups of Old Believers was most active in the revolutionary movement?" And Alexey Kuchegashev wrote: "What connected Savva Morozov and the Bolsheviks?" Really the most interesting figure. Perhaps the brightest. Merchants appeared who sponsored not only the liberals, the zemstvo movement, but also the social democrats. Why?
A. Pyzhikov: First, the merchants had a special position in the opposition movement. As we talked about how they ended up in this opposition movement. They invested in the approval of the formation of a mechanism for limiting the ruling bureaucracy headed by the emperor, then their interest was immediately riveted to all those who shared these ideas. These ideas have always smoldered among the intelligentsia, Zemstvo people, some third element ...
M. Sokolov: I think the bureaucracy too.
A. Pyzhikov: Yes. This is a special article. There, of course, yes. This is also a little-known page. But if now we are talking about merchants, yes ... That is, such different groups have always existed. Small groups. This is at the level of the circles. It never went beyond the level of circles until the beginning of the 20th century. It always remained there. Therefore, when I looked at all these police reports on this topic in the archive, no one expressed any concern. This is absolutely true. But everything changed at the beginning of the 20th century. And according to these police reports, already by 1903, it is felt that they are filled with anxiety. They feel that something has changed. What has changed? There was a fashion for liberalism, for a constitution. This fashion arose in Russian society, among the intelligentsia, first of all. Where? How did it happen? The answer here is very simple. The Moscow merchants have done one very significant thing since the end of the 19th century, which everyone knows about, but no one understands and have now forgotten the purpose of this cultural ...
M. Sokolov: Everyone was in the Tretyakov Gallery.
A. Pyzhikov: Yes, a cultural and educational project, if I may say so, initiated and paid for, most importantly, by the Moscow merchants. Prominent representatives of the Moscow merchant clan actually created this entire cultural and educational infrastructure, in modern terms. What I'm talking about? The Tretyakov Gallery, which was assembled ... Let's not forget how it was assembled. She was going to defy the Imperial Hermitage. The Hermitage was filled with paintings by Western European artists. Here the emphasis was on our own people, on the Russians. And, in fact, this is the backbone of the Tretyakov Gallery. Then the theater is the Moscow Art Theater, the Moscow Art Theater is nothing more than the invention and implementation of a merchant's idea. This is a very significant phenomenon. In cultural life, it goes beyond the framework ... It survived the framework of both 1905, and 1917, and 1991. That is, how good a fruitful idea it really was. As you know, the head of the Moscow Art Theater was Konstantin Sergeevich Stanislavsky. Not everyone knows that this is the Alekseevs' Old Believer merchant family. He is one of Alekseev's relatives, who was even the Moscow mayor in the capital ... The Moscow Art Theater was circulating, carried liberal-democratic ideas. He made them fashionable. Gorky's plays are well-known to everyone ... For example, "At the Bottom" is well-known to everyone - it is nothing more than the execution of the order of the Moscow Art Theater, which asked Gorky to write something so democratic, taking the soul, and Gorky issued this play "At the Bottom". There were also all these premieres, which ended in huge sold-out, demonstrations later in honor of Gorky and the Moscow Art Theater that they had made such a cultural product. Mamontov's operas, Mamontov's private operas, where the discovery of Russian culture shone, is Fyodor Chaliapin. This is all Mamontov's discovery. And what operas were staged by this private opera! What performances! "Khovanshchina" is an absolutely Old Believer saga that is unpleasant for the Romanovs. "Boris Godunov" - again, an unpleasant page for the house of the Romanovs. Tricky, such, ideas are taken out and replicated to the public. That is, this infrastructure has created such a liberal democratic atmosphere. And many educated people from the intelligentsia immediately began to show interest in her. There was a fashion, as I said, for liberalism. But this was not the end of the Moscow merchants.
A. Pyzhikov: You correctly said in the question, the radio listener asks the question correctly. How are these revolutionary elements? That's right, because the merchants perfectly understood that there were not enough different respectable Zemstvo people of noble origin, wise with the knowledge of professors - this was not enough to push through a model to limit autocracy and ruling democracy. Yes, this is good, it is necessary, but it is not enough. It is much more convincing if all these ideas sound against the background of explosions, bombs and gun shots. Here they needed an audience capable of providing this background. And the merchants occupied, as I said, a unique movement in the opposition movement. It communicated both with professors and zemstvo people, who were princes and counts, some of them ... And it felt just as comfortable with those layers that could carry out these terrorist acts and something like that ...
M. Sokolov: And Savva Mamontov? Was he an exotic character in this case?
A. Pyzhikov: A normal merchant character. Why is it on everyone's lips?
M. Sokolov: Because such a tragic fate is suicide ...
A. Pyzhikov: In May 1905 ... There are different versions. Someone says that he was killed, someone that he shot himself. You can find out ...
M. Sokolov: The money went to the Bolsheviks in part.
A. Pyzhikov: Of course he talked. Gorky testifies to this. But why are they talking? .. Savva Timofeevich Mamontov ...
M. Sokolov: Savva Morozov.
A. Pyzhikov: Morozov, excuse me. Savva Timofeevich Morozov is such a striking character, you correctly noted. But the matter is not limited to them. This is not some of his personal initiative. This is an initiative that was shown by a whole clan, a community of merchants. This is the merchant elite. There are many other names. The same one mentioned, Mamontov, the Ryabushinsky brothers, who also did much more on this path than the same Savva Morozov. And then there are a lot of surnames. Moreover, not only from Moscow.
M. Sokolov: They write to us: "Chetverikovs, Rukavishnikovs, Dunaevs, Zhivago, Shchukins, Vostryakovs, Khludovs" - all this is one group, right?
A. Pyzhikov: The Khludovs, Shchukins, Chetverikovs are all one group, this is the so-called Moscow group.
M. Sokolov: Alexander Vladimirovich, good. The revolution passed, so to speak, achieved the State Duma, achieved some limitation of the autocracy, although the Duma did not control about 40% of the budget of state-owned companies and state-owned banks, and had no direct influence on the government either. That is, it turned out like this: fought-fought, sponsored-sponsored, but there is no result. What happened before the First World War, again, with this group? What was its political activity, this Moscow merchant, I would say, group?
A. Pyzhikov: Of course, the Duma was established. In general, in my opinion, Nicholas II would have established this Duma anyway, only, of course, according to his own scenario, with his own logic, in his own sequence, which he planned to observe. But he didn't succeed. These turbulent events, especially in the autumn of 1905, were the so-called Moscow aggravation. The December uprising is the highest point of this exacerbation. The December uprising in Moscow brought down this scenario.
M. Sokolov: Yes, when merchants bought weapons for their workers.
A. Pyzhikov: Yes. It's absolutely, like ... I'm absolutely not a pioneer here. Many authors pointed out that the entire strike wave in Moscow began with factories and factories that belonged to merchants. The mechanism is very simple. They paid salaries, but they said that they could not work that day. As you can imagine, there were a lot of people willing. Everyone was happy to participate in this. This was encouraged. This initiated this whole strike wave. This mechanism has long been discovered. Many scientists have written about this. In this case, I just summarized most of what is written. Of course, not all. So, the establishment of this Duma took place. Yes, the Duma is legislative. They have not yet claimed for more. It was necessary to see how this new state mechanism would work. That is, it was necessary to test how it would function in action. Here, from a merchant clan, the famous Moscow figure Alexander Ivanovich Guchkov undertook to conduct this approbation, if I may say so. His position in the Moscow merchants is special. He did not belong to the main backbone of this Moscow merchant class, namely to the Belokrinitskaya hierarchy. He came out of the Feodosievsky pop-free consent. But by the end of the 19th century, he was a fellow believer. This was a camouflage net, an image like that. He was a fellow believer, although, of course, he treated Orthodoxy no better than his ancestors. This is clear. But this Guchkov Alexander Ivanovich is an active politician. He was promoted in 1905. He undertook to become a kind of leader who expresses the interests of the Moscow merchants in relation to the authorities, to the government, to St. Petersburg. He has established a very warm and trusting relationship with Prime Minister Stolypin. This is a well-known fact. He convinced all these Moscow circles that he could make sure that this model, which was pushed through in 1905, worked, worked as he would like, and he would be responsible for it. He heads the largest faction in the State Duma, the Octobrist faction, he has a full trusting relationship with Stolypin, so he can,
in our language, to resolve all commercial issues.
M. Sokolov: But it didn't work out.
A. Pyzhikov: His first experience was positive in 1908. Still, Guchkov and the Duma were able to persuade Stolypin to stop the initiative to create a trust from metallurgical activities in the south, where foreign capital was the basis. It was a very big victory in 1908. Historians of economics know it, I think they remember it. Then, of course, the slippage began. Sensing this, Guchkov decided to take an extreme step. He decided to head the third State Duma in order to gain access to the tsar. He then received the right to a permanent report from the emperor. He decided to use this right to influence him. And therefore, in 1910, from the leader of the largest faction, he became the chairman of the State Duma. But communication with the king did not work out. Specifically, Guchkov was planning ... He was convinced that he had persuaded the tsar to appoint one character as minister of the sea. Nicholas II agreed, accompanied him with a smile and appointed another - Grigorovich in 1911, after which it became clear to everyone what the influence of Guchkov was, that it was close to zero, if at all it was possible to talk about any here. After that, the merchants had a comprehension, the realization that this model would not lead to anything.
M. Sokolov: Alexander Vladimirovich, it turns out that somewhere in 1914 we see by the summer of 1914 a real political exacerbation in exactly the same scenario in the summer before 1905 - practically the same slogans, strikes begin at various enterprises, Moscow in particular. What's this? Again, then they took up the old, right? Only by finding allies, as I understand it, also in the bureaucracy. A. Pyzhikov: Here is the most interesting episode in our history of the tsarist empire, which for some reason falls out of sight of researchers. We just talked about Guchkov, that he tried to play some kind of role as a mediator, such as between the government and Moscow business circles. All this ended in his complete political bankruptcy at that time. Then another character was found who undertook to play this role with great success and reason. We are not talking about some native of the merchant class, but about one of the royal favorites, the favorites of the royal couple - the emperor and empress. I'm talking about Alexander Vasilievich Krivoshein. This is an extremely interesting figure in Russian history. What's interestnig? He moved up the royal bureaucratic ladder, moved very confidently and quickly. That is, it was a very stormy career. It was provided by one royal confidant - this is Goremykin. This was the prime minister, the minister of the Ministry of Internal Affairs. He provided patronage to Krivoshein. Krivoshein moved very quickly and ended up in Stolypin's government with almost his right hand. But one detail is overlooked. Krivoshein was not just a tsarist bureaucrat. At the end of the 19th century, he married the granddaughter of Timofei Isaevich Morozov, the pillar himself, the father of Savva Morozov, Elena Karpova, to be precise in her last name. And he became related with such a merchant clan, which was in the center of this entire Moscow bourgeoisie and Moscow merchants. He became his own. And here we are for the first time in Russian history, which was not the whole 19th century, and there is no need to talk about an earlier time, we become witnesses of such a strange coincidence that the Tsar's favorite and his own man are in the Moscow merchants. It was this particular position of him in these power and economic structures that allowed him to become the centerpiece in promoting the parliamentary project, that is, transforming the Duma from a legislative into a full-fledged parliament in the Western sense of the word. That is, the Duma, which not only makes laws, but also influences the appointment in the government, which rules. Krivoshein wanted to do it. The Moscow merchants, naturally connected with him by family ties, went with him to a more lasting alliance than with Guchkov. At that time, he had already left for the second or third roles, he is not visible. It was Krivoshein who undertook to push it from above. This is 1915. In 1914, before the war, it all started, started successfully, Krivoshein made very successful steps to eliminate his opponents from the government. Of course, there was a corresponding strike fund in St. Petersburg. It all started again. Of course, other people were already in charge here — this is the Social-Democratic faction of the Trudovik Duma, where Kerensky is already appearing. They were already led by representatives of the merchant class, in
In particular, Konovalov is a major capitalist, Ryabushinsky's closest ally, a whole group of companions ... This is also a very prominent and respected merchant of Moscow. He was in touch, he was also a member of the State Duma, he was responsible for this area. That is, the whole situation has agitated again. In 1915, there were already military conditions, but nevertheless, due to the fact that there were setbacks at the front, it was decided to revive this topic again. Krivoshein started it ...
M. Sokolov: That is, a progressive bloc was created from the right to actually social democrats in the Duma under the slogan of such a responsible government of popular confidence. In fact, it turns out that you think that the Moscow merchant group was behind him.
A. PYZHIKOV: In economic terms, if all this worked out and was implemented, then in the economic sense the Moscow merchants would be the main beneficiary of this whole business. There is no doubt about it.
M. Sokolov: Why did Nicholas II not agree to such a decision, on the contrary, somehow turned his back, finally put Krivoshein aside, went into confrontation. What was the point? The project was quite profitable during the war. They promised stabilization, full understanding with the virtually stable majority in the Duma. Why did he make such a suicidal decision?
A. PYZHIKOV: Here, probably, the key words are "During the war." This whole epic, the whole story with the progressive bloc developed during the war. Nicholas II refused to take such political steps in war conditions. He believed that it was nevertheless necessary to first bring this war to a victorious end and then, on the laurels of the victor, return to this topic, but not earlier. It was for this sequence of actions that he spoke out very tough. And Krivoshein could not convince him. Krivoshein said that this should be done, it would have a better effect on our military affairs and we would win faster. But Nicholas II believed that it was still better to lead the army. He became supreme commander in August 1915. "It is now more timely than getting carried away with political combinations. Political combinations" - he thought - "will wait until the end of the war. We will return to them afterwards." In the meantime, he laid down his authority, which, by the way, Krivoshein did not advise him - to put on the altar his authority and his figure, his tsarist person, that it is better to let the Supreme Commander-in-Chief, Grand Duke Nikolai Nikolaevich, lead the troops. Even in case of failure, everything can be blamed on him, as it were. But Nicholas II decided that he would take it all upon himself, this is his duty. And he laid down completely on the military direction, which is natural during the war years. And he decided to leave all political combinations, political actions for later. But since Krivoshein and his allies from the government insisted, he was forced to part with them, let's say.
M. Sokolov: Good. Well, nevertheless, with the participation of the merchants of this already familiar to us, military-industrial committees, with them working groups, were created. The police, in particular, I see, considered them to be a network of conspirators, destabilizing and so on. And in their main activity they were not effective enough ... What is your opinion? What kind of structures were they after all? Were these structures that helped the army or were they structures that were preparing some kind of political action?
A. PYZHIKOV: During the war, it was in Moscow that she was the initiator ... Bourgeois circles, zemstvo circles initiated the creation of public organizations to help the front. That is, the idea is that the bureaucracy cannot cope with its responsibilities, cannot ensure victory, so the public must get involved. Here in the face of the zemstvo city union and such a new organization ... This invention of the First World War is the military-industrial committees, where the bourgeoisie gathers its strength and helps the front to forge victory. But let us note that all the military-industrial committees operated on state funds. All this from the budget went to these military-industrial committees. They operated on these amounts, but did not really want to report, of course. Here, in addition to helping the front, so-called working groups arose under the military-industrial committees ... Again this is a branded, such, sign of the Moscow merchants,
when the popular strata were again pulled up to solve some problems that they needed to push above. Such a fund was created. These working groups, so to speak, demonstrated a voice of the people in support of the initiatives that the merchant bourgeoisie is implementing. By the way, there are a lot of working groups ... For example, at the Central Military Industrial Complex - this is at the Central Military-Industrial Committee - they have done very big things. With the help of the working group, the sequestration of the Putilov plant, which belonged to the banking group of the Russian-Asian bank, was carried out. The Moscow merchants have always opposed the St. Petersburg banks and tried to infringe on them as much as possible. The working groups made their contribution here even during the First World War. And of course, just before February 1917, all those memoirs that have been published and studied in emigration now, they allow us to assert that the working groups were really a military headquarters, I’m not afraid of this word, to undermine the tsarist regime directly at the last stage. It was they who coordinated all actions together with the Duma in order to show the tsarism that he was doomed.
M. Sokolov: Tell me, the Guchkov conspiracy, the military merchant conspiracy that many of your colleagues write about, allegedly against Nikolai and Alexandra Fedorovna - it's still a myth or an unrealized opportunity due to such a spontaneous start of a soldier's revolt in February 1917.
A. Pyzhikov: Of course, this is not a myth. The whole sequence of actions performed by the Moscow merchants convinces that this was done deliberately. For this there were different allies - Guchkov, Krivoshein ... By the way, when the tsar dismissed Krivoshein in September 1915, they quickly forget about him, all the Moscow merchants. He already becomes nothing for them. They are already fully committed to undermining the tsarist regime, frankly. And here the theme of Rasputin reaches its climax. It smoldered so much, and now it is becoming a powerful instrument, with the help of which it is the royal couple who are discredited. A soldier riot, yes, it happened. This is in February 1917. There really was a soldier riot. Of course, they created the whole atmosphere in which it could have happened, but they hardly expected those consequences.
M. Sokolov: And last, perhaps, I still want to look into what you have not yet written in 1917. Why, then, these people, who were so actively striving for power, could not keep it?
A. Pyzhikov: Well, yes. Well, first of all, the February 1917 revolution ended in bankruptcy. It was replaced by the October one and beyond ... Well, because, after all, the liberal project promoted by the Moscow merchants - it suffered a complete collapse, it suffered a fiasco. That is, the restructuring of state life on a liberal track, constitutional, liberal, as they wanted and believed that this would help Russia was not fully justified. The masses of the people turned out to be absolutely deaf to this liberal project, absolutely deaf. They did not perceive him. They did not understand those charms that were obvious to the Moscow merchants, political charms. The masses had completely different priorities, a different idea of how to live ...
M. Sokolov: That is, all the same communality and the same idea of the old schismaticism?
A. Pyzhikov: Yes. These deep layers ... They lived by their communal collective psychology. It was she who splashed out. The liberal project has become irrelevant here.
The patronage of people from the Moscow Old Believers' environment has received wide coverage in the research literature, which cannot be said about the Nizhny Novgorod benefactors. This topic deserves, in our opinion, the closest attention, if only because the memory of merchant generosity still lives on in the people's minds, passing down from generation to generation.
The beginning of the 20th century in Russia is called the "Silver Age". This is the time not only for the rapid growth of industry and trade, but also an entire era in Russian poetry, art, and philosophy. This is a special stage for the Russian Old Believers, which received the possibility of legal existence after the Imperially approved provision of the Committee of Ministers on strengthening the principles of religious tolerance, published on April 17, 1905, “On freedom of conscience” and the Rules “On the order of organizing communities”, approved by P.A. Stolypin 17 October 1906 It was during this period that the Old Believers' commercial and industrial dynasties made themselves known. Moscow merchants-Old Believers are widely known for their contribution to the economy and culture of Russia. In the late 19th - early 20th centuries, at the expense of the Morozovs, Soldatenkovs, Khludovs, Guchkovs, Konovalovs, Ryabushinsky, medical clinics, aerodynamic and psychological institutes were built, geographical expeditions were organized, theaters were created. P.A. Buryshkin, a brilliant connoisseur of merchant Moscow, singles out 26 commercial and industrial families that occupied the first places in the “Moscow unwritten merchant hierarchy” at the beginning of the century, and almost half of these families were Old Believers. Charity was the most important part of their broad and comprehensive social activities. “It was said about wealth that God gave it for use and would require an account of it, which was partly expressed in the fact that it was in the merchant environment that both charity and collecting were unusually developed, which were looked at as the fulfillment of some debt ”. The patronage of people from the Moscow Old Believers' environment has received wide coverage in the research literature, which cannot be said about the Nizhny Novgorod benefactors. This topic deserves, in our opinion, the closest attention, if only because the memory of merchant generosity still lives on in the people's minds, passing down from generation to generation.
The traditions of charitable activities go back to the times of Ancient Rus and are inextricably linked with the ethics of medieval Christianity, which was adopted and followed by the Old Believer merchants. Let us recall that, according to the teaching of the Church, charity is one of the obligatory manifestations of Christian love for one's neighbor, expressed in gratuitous help and support for all those in need. Her main goal was to help others build their lives on such a level as a true Christian should live. Until now, among the peasants of the Old Believers, the traditions of “correct alms” are preserved and observed: it is best to give alms to children, soldiers and to prison; the greatest charity is that which is given in secret, not for the sake of pride. It is enough to mention the fact of sending small sums of money in letters known to us; Moreover, in the text of the letter, the money sent is not mentioned, only an alphabetic figure assigned to the alms is indicated in the text of the letter with the sole purpose of being sure that the addressee received the assistance (“D rub.” - that is, 4 rubles).
The main centers and organizers of Christian charity in Russia were primarily churches and monasteries, which, on the one hand, carried out extensive charitable activities, and on the other, they themselves were often created and existed on donations from the Orthodox. Describing the life and customs of the Great Russian people, the famous historian N.I. Kostomarov noted that "in the old days, every wealthy person built a church, kept a priest for it and prayed in it with his family."
The construction of the temple - the "house of the Lord", especially the stone temple, required considerable funds, which only a very wealthy customer could allocate, but it was regarded as his personal greatest contribution to the strengthening of Christianity and therefore provided the investor with long glory on earth and salvation in "eternal life". The first stone churches in Nizhny Novgorod were built in the 17th century at the expense of merchants, both Nizhny Novgorod and nonresident “guests”. For the construction of churches, living rooms, stone chambers, they invited the best craftsmen who created buildings that were original in style, beautiful in design and practical. In place of the wooden ones, stone churches were erected: Nikolskaya (1656), Troitskaya (1665); Gavrila Dranishnikov financed the construction of the Church of John the Baptist (1683), Afanasy Olisov - the Kazan Church (1687), the Church of the Assumption on Mount Elias (1672) and the Sergius Church in Petushki (1702).
The Nizhny Novgorod “guest”, merchant-salt industrialist Semyon Filippovich Zadorin is known for leading many stone works in Nizhny Novgorod, it was he who supervised the repair of the Nizhny Novgorod Kremlin, financed the construction of the Transfiguration Cathedral. His name is mentioned in the life of Ivan Neronov. This little-known but important source says about the charitable activities of Semyon Zadorin and other Nizhny Novgorod merchants: “in the city [Nizhny Novgorod] ... from generous donors byasha Simeon, nicknamed Zadorin; that pious husband excels his mercy to the strange and wretched ... Likewise, and the other men are men ... to give alms according to the power of his ... Even from the same alms ... a new church was built of stone of the Resurrection of Christ ... and stone cells I have created a neighborhood, and set up a girl's monastery ... ”.
Throughout the 18th-19th centuries, the Old Believers zealously preserved the Old Russian traditions of church building and charity. The situation in a hostile “world” forced them to develop the best qualities in themselves, such as hard work, enterprise, ingenuity. “Where the peasants are more prosperous, there is more schism,” asserted Melnikov-Pechersky in 1853. According to the statistics cited by him in the "Report on the current state of schism in the Nizhny Novgorod province", the merchant class from among the Old Believers in the middle of the XIX century. there were: in Nizhny Novgorod - 84, in ten county cities - 207; which accounted for 18% of all Nizhny Novgorod merchants.
The traditions of merchant charity among the Nizhny Novgorod merchants-Old Believers were preserved until the revolution. Merchant charity was supported not only by the Christian moral principle, by the desire to fulfill the duty of the haves in relation to the have-nots, but also by the desire to leave a memory for themselves. This idea was most vividly expressed by the well-known Nizhny Novgorod merchant-ship owner and mayor Dmitry Vasilyevich Sirotkin, when ordering the architects Vesnin brothers a mansion: “Build such a house so that after my death it could be a museum.”
In the late XIX - early XX centuries. the influence of the Old Believer merchants on the Nizhny Novgorod land is growing, and the scale of their cultural and charitable activities is also increasing. Old Believer merchants build schools, shelters, hospitals, houses for their workers, help churches and monasteries, and invest heavily in the development of culture.
The merchant Nikolai Aleksandrovich Bugrov, the largest industrialist and financier of Nizhny Novgorod, enjoyed particular fame as a benefactor. He saved the capital he earned by his father and grandfather and not only significantly increased, but also continued to donate to charitable causes, begun by Alexander Petrovich. NABugrov's great services to the city were reflected even in the newspaper obituary, where he was called first of all "a major benefactor", and only then "a representative of the grain business."
Back in the 1880s, the Bugrovs, father Alexander Petrovich and son Nikolai Alexandrovich, were using their own funds to build an overnight house for 840 people, a widow's house for 160 widows with children, and also participate in the construction of a city water supply system. the "Fountain of Philanthropists" was staged with the inscription: "This fountain was built in memory of honorary citizens of the city of Nizhny Novgorod: FA, AA, NA Blinovykh, AP and NA Bugrovykh and U. S. Kurbatov, who by their donations gave the city the opportunity to build a water supply system in 1880, provided that it is forever used by the residents of Nizhny Novgorod for free. "
The prudent N.A. Bugrov was not in the habit of donating cash to charity - the source of funds for her was both income from real estate and interest from an "eternal" contribution. Houses and estates belonging to Bugrov in Nizhny Novgorod served not only his personal interests. The income from real estate, which he gave to the city, was directed to help the needy and needy. So, in 1884 Bugrov donated to the city an estate on Gruzinskaya Street and capital in the amount of 40 thousand rubles for the construction of a public building that would bring an annual income of at least 2,000 rubles. This money was intended "annually, for eternal times, as an allowance for the fire victims of the Semyonovsky district."
The same principle was used by Bugrov when financing the famous Widow's House, opened in Nizhny in 1887. In addition to interest from large capital (65,000 rubles) in the Nikolaev bank, the budget of the shelter was replenished at the expense of income (2,000 rubles per year) brought in by two houses of Bugrov on the street. Alekseevskaya and Gruzinsky per., Which the merchant donated to the city. On the proposal of the governor N.M. Baranov on January 30, 1888 followed by the Imperial Imperial permission to give the Widow's House the name "Nizhny Novgorod City Public Name of the Blinovs and Bugrovs" Widow's House.
The help of N.A. Bugrov to the starving people in the disastrous 1891-1892 years looks large-scale and expressive, especially against the background of a common, often formal, approach. He agreed to sell all purchased bread to the provincial Food Commission at a procurement price of 1 ruble. 28 kopecks for a pood, i.e. completely abandoning profits (at that time the Nizhny Novgorod landowners kept the price of bread at the level of 1 ruble 60 kopecks). At the same time, many grain merchants limited themselves only to the free provision of storage facilities for the products collected by the Food Commission. An unseemly impression on the zemstvo bosses in the Customs Volost was made by the Saratov merchant Sabachnikov, who undertook to feed the poverty-stricken village of Pomry in the amount of 10,000-20,000 rubles until the new harvest. Arriving with his family to inspect the starving village, he was not touched by the sight of need and misfortune and left, supposedly in search of a more needy village in another district or province. The archival documents are silent about the true motives of this "benefactor". Against this background, the distribution of large amounts of flour to the Bugrov peasants looks very impressive. The memory of his help is still alive - the old-timers of Gorodets - the descendants of those whom he saved from starvation - tell about it with gratitude: “Read, every week, in hunger, he handed out a tray of flour to the family. I saw him, came, like to control, so that everything is done as it should, not to hide. " ...
The merchant N.A. Bugrov was not only famous for his participation in official charity events, but also actively helped his fellow believers, the Old Believers of the Beglopop consent. Using his wealth and weight in society, even before the reforms of religious tolerance in 1905-1906. Bugrov organized Old Believer schools, almshouses, financed sketes. And in this they did not dare to contradict him. In the State Archives of the Nizhny Novgorod Region, many cases have been preserved, confirming the impotence of the diocesan authorities to prevent the "schismatic Bugrov" from carrying out his plans. Bugrov promoted his projects, not stopping at the need to give a bribe to advance the business as soon as possible, or to flatter the pride of the "guardian" of the institution being founded, or not to tell the whole truth. The diocesan authorities had no choice but to allow Bugrov to open a charitable institution for the needs of the Old Believers "unlike other similar petitions." The "supplicant" was too influential and strong. Orthodox missionaries grumbled that, under the guise of almshouses, the "schismatic Bugrov" was arranging real Old Believer sketes or monasteries, in which not only the weak and wretched from the Semyonovsky and Balakhninsky districts live, but also hermitages and hermitages from different provinces, and thereby " according to a plan he had invented in advance. " Explaining Bugrov's desire to strengthen the position of the runaway popes in the Nizhny Novgorod province, the county deans did not miss an opportunity to mention their merits in converting the "schismatics to Orthodoxy." The fictitious essence of their vigorous reports about the annual conversion of up to 10 "hardened schismatics" is easily revealed when comparing Old Believer and church registers of birth, "murals that have not been at confession" for different years. Formally observing the instructions of the Spiritual Consistory, in reality Bugrov knew how to ignore them with impunity - he equipped chapels and prayer houses, opened schools long before the official permission of his superiors.
Bugrov's co-religionists enjoyed special patronage in his homeland - in the village of Popovo, Semyonovsky district and the nearby villages of Filippovskoye and Malinovskaya. Many houses belonged to him here; his large-scale mill was located in Filippovskoye. Under the patronage of his grandfather, Pyotr Yegorovich Bugrov, a secret Old Believer monastery existed at the mill in the village of Popovo. And N.A. Bugrov carried out extensive stone construction in these places - he renewed the Malinovsky skete, closed in 1853, in the 1880s-90s. built there a chapel, stone residential buildings. In order to avoid obstacles on the part of the diocesan authorities, in all documents the skete monasteries were called almshouses.
In 1893-1894, Bugrov officially established an almshouse in the village of Filippovskaya for the charity of the weak and poor, intended for 40 elderly and crippled women. The charter of the future almshouse was written on the model of the charter of the charitable institution of the merchant E.Ya. Gorin (Saratov) and submitted to the Minister of Internal Affairs Durnovo for consideration. Permission from above was received, but with instructions to remove the word "Old Believer" from the title. "The device of the Old Believer women's almshouse as a charitable institution" did not meet any obstacles on the part of the diocesan authorities. The Charter approved by the minister also did not allow the arrangement both inside and outside the almshouse of a church or chapel. Funding - the maintenance of the cherished, the repair of buildings and other necessary expenses - was to be carried out at the expense of interest on a very impressive contribution of 80 thousand rubles made by Bugrov to the Nizhny Novgorod Nikolaev City Public Bank. It was also agreed that after the death of N.A. Bugrov, the almshouse "comes under the jurisdiction of the Nizhny Novgorod city public administration, to which this almshouse can be transferred during the life of the founder, if he wishes," its trustee should be elected every three years from the representatives of the Bugrov dynasty or the Blinovs, who accept the priesthood of the Old Believers. According to the Charter, "those who are in the almshouse are allowed to accept voluntary donations of food, but not otherwise than in the almshouse itself and with the knowledge of the caretaker thereof."
In 1900, N.A. Bugrov established two more Old Believer almshouses: at the village of Malinova of the Semenovsky district for women and in the village of Gorodets of the Balakhninsky district for both sexes (about 30 people lived in Gorodetskaya, 58 in Malinovskaya). In 1904, at the time of the construction of a large stone building to replace the dilapidated wooden almshouse in the village of Malinovskaya, the residents were accommodated by Bugrov in two of his own houses in this village. The need to expand the almshouse was caused by the dramatic events of the Russo-Japanese War, which left many ailing and elderly without the care of their sons-breadwinners.
Already after the reforms in 1905-1906. in the Malinovsky skete, Bugrov built a stone church, the project of which was developed by N.M. Veshnyakov in 1908. Residents recall that construction was completed by 1911.
Local residents have a legend connected with the construction of this building, which is still being told in Filippovsky. “Before the revolution, Bugrov planned to build a church here. They laid the foundation, began to lay the walls. And suddenly one bespopovets Vlas came:“ Don’t build, ”he says,“ the church will soon be dancing in it. ”Nobody believed. Then Vlas began at night. dismantle the walls of that building. Yes, the forces were unequal, they built it. And after the revolution, a club was actually organized in that house. In 1937, by decision of the Commission on Religious Cult under the Presidium of the Gorky Regional Executive Committee, the church was indeed offered to be turned into a club. The club was not organized, but the basement of the empty church was used as a warehouse.
The merchant-trustee did not go unnoticed, and those who worked in his almshouses, looked after the weak. For diligent and hard work, Bugrov rewarded those who went to rest with a small house. One resident of Gorodets said that her grandmother devoted her whole life to Bugrov's almshouse, looked after the sick, cooked and carried food for them, and when she got old and beyond her strength she already had a job like this: “she herself became weak, her back did not unbend, and she walked bending to the ground, as if looking for something "- so Bugrov to her family" gave a small house, but such a nice one; for good and faithful work. " In the village of Sitnikovo, Bor district, Bugrov built several houses and a wooden school building for his employees, which have survived to this day.
The benefactor Bugrov also played an important role in the field of education. Standing up for the preservation of the traditions of the Old Believers, Bugrov considered it necessary to create educational institutions of the proper level for the children of the Old Believers. In 1888, N.A. Bugrov opened an Old Believer school for the villages of Popovo, Belkino, Tyurino, Zuevo, Sitnikovo, Kuchischi, Shlykovo, Ploskovo, Filippovskoe in his native village of Popovo, Semyonovsky district. He justified the need for such an undertaking by the absence of two-grade public schools in the Semyonovsky district, which in fact was not documented - there were enough schools. Another motive was dissatisfaction with the level of education of the children of the Old Believers, which was given by women-"craftswomen" who taught to read and write from the Psalter. It was not customary for the Old Believers to send their children to ordinary schools, and Nikolai Aleksandrovich himself received a home education from a "craftswoman". On the recommendation of the governor N.M. Baranova, as "a completely trustworthy person enjoying great trust and respect", "unlike other similar petitions" and thanks to "special requirements", Bugrov received official permission to open a school in 1889. But even a year before that, Bugrov's school was functioning, in the sense that the "Saratov peasant" Parmen Osipov taught hook singing to adults and children in it. The diocesan authorities tried to take custody of the school, sending for revision the priest Nikolai Fialkovsky, whose remarks about the insufficient "religious understanding" of students Bugrov only took note of. Later, the school was assigned to the supervision of the Inspector of Public Schools, and not the spiritual department. The school was supported by interest on capital donated specifically for this by Bugrov. By January 1, 1902. there were 120 students: "all are children of schismatics from the provinces of Nizhny Novgorod, Kostroma, Samara and Saratov." But Bugrov in the same year petitioned for the expansion of the school, an increase in the number of students and teachers. He was mildly reprimanded for the fact that he had already exceeded the permissible norms - he promised to teach only children from the Filippovsky parish, up to 50-75 people, and recruited students from four provinces. But the petition was granted this time too.
At his own expense, Bugrov taught many children the art of singing. So, according to the memoirs of E.A. Krasilnikova, a pupil of the famous Komarovsky skete, the mentor Sergei Efimovich Melnikov perfectly mastered hook singing thanks to the merchant Bugrov, living with him in Nizhny Novgorod. The Bugrovs paid special attention to the education of talented children. In particular, a scholarship for "a peasant boy with outstanding abilities" was established in the city of Semenovo - the first to receive it was a student with. Khakhaly Nikolai Vorobyov in 1912.
Caring for fellow believers was also manifested in Bugrov's support for the handicraft fishing industry in the city of Semenovo, a traditional center for the manufacture of these old-believer cloth rosary. They sewed and skillfully adorned them with beads and gold embroidery white and old women from numerous monasteries. Bugrov bought up large quantities of ladders and handed them out to the runaways.
The patronage of fellow believers in all spheres of life is a characteristic common feature for Old Believer entrepreneurs, both large and medium. Nizhny Novgorod Old Believers-Pomors from the village of Korelskaya, Semyonovskiy uyezd u. in 1891, the famous Moscow manufacturer Savva Morozov helped in the construction of the prayer house - he donated 400 rubles for this building (with the installation of a chapel with a "domed" ceiling inside it). in memory of the deceased son.
The organization of the Beglopop prayer house was not so easy for Semyonov, a merchant of the 2nd guild, Afanasy Pavlovich Nosov (1828 - 1912). From 1892 to 1895 The Semyonov merchants Vitushkins, the petty bourgeois Osmushnikovs, Kalugins, Pryanishnikovs, led by the merchant Nosov, sought permission to legalize and expand the prayer house, which was organized by immigrants from the devastated in the 50s. Olenevsky skete and kept the ancient skete icons and shrines. Afanasy Nosov was a confidant of the Old Believers-Beglopopovtsy and in 1896 he still received permission to open a prayer room in the house of the petty bourgeois Rybina, and a year later - permission to build a new stone building, which was built at his expense. After the reforms of religious tolerance, Afanasy Pavlovich built in the center of Semenov the St. Nicholas Church with a bell tower, which has survived to this day. The name of the merchant Nosov is well known to the inhabitants of the city of Semyonov and is inextricably linked with the Nikolsky Beglopopovsky Church, built after 1905 and better known as the "Nosovskaya Church".
Perseverance and perseverance inherited from the peasant ancestors helped Afanasy Nosov to achieve his goals. Like his father, merchant of the 3rd guild Pavel Nosov, Athanasius was engaged in spoon fishing, traded in wood chips. According to the recollections of a resident of the city of Semenov B.P. Prorubshchikov, Nosov knew Nosov well, his father, Pyotr Kuzmich, who was given to work and served, in the words of Prorubshchikov, a “boy” in one of the warehouses: “Nosov was simple, hard-working, not proud like the others. Well, as a peasant Shirts, bast shoes with "onyuchi" [onuchi]. And there was a lot of money. Rich. So after all, earlier we did not have these "cans" [banks], now only these banks are everywhere. And now Nosov will go on foot to Nizhniy, to the "bank" [bank]. Previously, carts used to go. They would join some carts and go with the peasants. And no one knows what kind of person is going with them. They think it's a peasant. But money, my father said, he he hid it in onyuchi: he would spread the "capures" [bills] on his leg, wrap them up with them and go. " ...
The merchant Afanasy Pavlovich Nosov was buried in the crypt at the Nikolsky Church. But alas, in the 1930s the church was given to a military unit, and "they made a gas storage and a coffin with Nosov's body in the burial vault," according to Prorubshchikov, "they threw them straight into the landfill."
At the beginning of the 20th century, the merchant Nizhniy claims to be "the most important center of the split." In the report of the Chief Prosecutor of the Holy Synod KP Pobedonostsev for 1900, this fact is especially emphasized, and such an “extraordinary revival” is explained by the holding of Old Believer congresses. In 1907, the “Union of Old Believers” was formed, in whose appeal it was said that “in one year in the Old Believers, up to 600 communities (parishes) were formed on the basis of a new law”. Nizhny Novgorod hosted the annual “fair talks” of nachetchiks, under the chairmanship of the merchant N.A. Bugrov, two congresses of the “Union of nachetchiks” took place, and in August 1906 the VII All-Russian congress of old believers was held, chaired by the already mentioned Nizhny Novgorod merchant-Old Believer D. V. Sirotkin.
Dmitry Vasilyevich Sirotkin came from an Old Believer family. The life of this man vividly illustrates the idea that the backbone of both Moscow and Nizhny Novgorod merchants turned out to be people from Old Believer families, where the upbringing was very harsh, and the whole way of life formed a business man, not prone to idleness and vices. Sirotkin's father was a peasant in the village of Ostapovo, Balakhninsky district, traded in wood chips and, quickly becoming rich, became the owner of a tug.
The younger Sirotkin, after graduating from primary school, worked from a young age in the same tug, first as a cook, a sailor, then as a helmsman. Perseverance and intensive self-education helped Dmitry Sirotkin to take his rightful place among entrepreneurs: in 1910, the merchant of the 1st guild of commerce, Councilor Sirotkin, became the managing director of the "Volga" commercial, industrial and shipping company. attention of contemporaries Here are some details recorded in the memoirs of IA Shubin, who met with him at the beginning of the century: “He had not so much severity as efficiency ... He loved music very much, attended concerts. I arranged many concerts myself and did a lot for the public, which could pay. At the Lower Bazaar, he organized literary and musical meetings for the poor ... They read our classics, poems, and the music was mainly Russian composers ... "In 1913, Sirotkin was elected mayor. Many good deeds should be credited to this man : under him, the transition to universal primary education was carried out, the Peasant Land Bank was built.
The Nizhny Novgorod province, always famous for its folk crafts, gave birth to many talented craftsmen. For their proper training, Sirotkin created the KHOD school in the city of Semyonov - a school of artistic woodworking. The school building, built at the expense of Dmitry Vasilyevich, has survived to this day - it is house number 59 on the street. Volodarsky. According to the recollections of Semyonov residents, Sirotkin allegedly told the organizer of the school, Georgy Petrovich Matveev: "Come and take as much money as you need. If you won’t take it, I’ll take offense at you." ...
Around 1907, at the expense of Sirotkin, a stone Old Believer church was built in Nizhny on Telyachya Street (now Gogol Street), which, alas, was blown up in 1965. Old-timers remember how red brick dust hung in the air for two days after the explosion of a beautiful building ... It should also be mentioned that one of Sirotkin's tenement houses in Kanavino remained the spiritual center of the Old Believers for a long time - until the middle of the twentieth century, it housed the prayer room of the Old Believers-Spasovites.
Sirotkin left Nizhny Novgorod after the revolution, leaving not only a good memory of himself, but almost all his wealth. The city keeps unique collections of porcelain, gold embroidery, folk costumes, collected by Dmitry Vasilyevich. Sirotkin's dream of a house-museum has also come true - in his house on the Verkhne-Volzhskaya embankment, the Nizhny Novgorod Art Museum is now really located. But this did not happen after the death of the owner: Dmitry Vasilyevich was destined to live a long time and die in exile outside Russia.
Among the wealthy merchants-Old Believers of N. Novgorod and the province there were many collectors of books and icons. So, in Gorodets, a whole school of artists, scribes, calligraphers is developing, creating handwritten books and icons based on samples of "ancient writing" and fulfilling orders from such experts and book lovers as Pyotr Alekseevich Ovchinnikov and Grigory Matveyevich Pryanishnikov.
Petr Alekseevich Ovchinnikov (1843-1912) - Volga merchant-grain merchant, lived in the village of Gorodets, Balakhninsky district, Nizhny Novgorod province. He was a well-known Old Believer figure, a member of the Council of the All-Russian Brotherhood of Beglopopovtsy. According to the memoirs of S.Ya.Elpat'evsky, P.A.Ovchinnikov “collected antiquities - icons, but mainly old manuscript and early printed books”, collected everywhere - in Moscow, in the Arkhangelsk and Vologda provinces, traveled to the Volga region and the Urals, was especially interested in Bulgarian manuscripts, which he "obtained through the Old Believers living in Bulgaria and Romania and in the Lower at the fair." The last years of his life, the merchant P.A. Ovchinnikov was also engaged in publishing, and, being in Moscow, he often went to the Rumyantsev Museum to compare the manuscript he had acquired with those kept in the museum. The activities of P.A. Ovchinnikov were appreciated even during his lifetime - he was elected a member of the Nizhny Novgorod Scientific Archive Commission.
Another collector of Russian antiquity, G.M. Pryanishnikov (1845-1915) - "Balakhon merchant of the second guild", a manufactory merchant, trustee of the Gorodets Old Believer chapel - was known for his collections of handwritten and old-printed books, ancient icons, coins, gold embroidery, small plastics.
Pryanishnikov's collection included 710 icons of ancient writing, many silver crosses and panagias with enamel, 300 printed books, coins, including gold ones. It was from this collection that the Nizhny Novgorod Art Museum received the icon of the late 14th - early 15th centuries "The Fiery Ascent of the Prophet Elijah, with the Mother of God Nicopeia and the bowed angels, with a life in 16 hallmarks." This icon, unique both in time and place of creation, and compositionally, is rightfully considered the pearl of the Nizhny Novgorod fund.
In the 1920s. within the framework of resolving the issue of preserving and protecting monuments of art and antiquity, the collections of merchants attracted the attention of "emissaries" and employees of the Rumyantsev Museum. The collection of Ovchinnikov was first sealed by the Cheka, and a certificate of protection was given to the collection of Pryanishnikov from the Rumyantsev Museum and the All-Russian Collegium for Museums and Protection of Monuments of Art and Antiquity. The manuscript collections of Ovchinnikov and Pryanishnikov were subsequently transferred to the Rumyantsev Museum (now the Russian State Library). The Ovchinnikov Foundation now has 841 monuments, the Pryanishnikov Foundation - 209, and the oldest manuscripts date back to the 14th and 15th centuries.
The formation of these collections, which broadly represent the book culture of Ancient Rus, is a definite reflection of the increased cultural level of the Russian merchants - a problem in the historical and cultural plane that has not yet been sufficiently studied in domestic science.
By the orders of Pryanishnikov and Ovchinnikov, the remarkable Gorodets calligrapher and miniaturist Ivan Gavrilovich Blinov worked, whose creative heritage is made up of about one hundred front manuscript books, which are now included in the largest collections of Russia - the State Historical Museum, the Tretyakov Gallery, the Russian State Library. Seventeen manuscripts by I.G. Blinov are in the Gorodets Museum of Local Lore: these are the works that he performed by order of P.A.Ovchinnikov, who took care that the artist's creations remained at home.
Extensive information covering the charitable activities of the merchants in Nizhny Novgorod is also contained in such poorly developed sources as records on early printed books. So, for example, in the collection of the Nizhny Novgorod Regional Universal Scientific Library there are three books associated with the name and activities of the same Semyon Zadorin: "Services and Lives of Sergius and Nikon" (Moscow: Printing House, 1646), and two "Mineas of Service" on July and August (Moscow: Printing House, 1646). On the margins of the first book, an entry from the 17th century is read. that "the guest Semyon Filipov's son Zadorin bought this book." The other two have the same records that the books belonged to Semyon Zadorin, and after the death of the merchant, in 1664/5, his brother Gregory put them in one of the Yaroslavl churches for the commemoration of his soul "according to his brother, the monk, the schema sergius, and according to all his parenttelech ". We find an identical record in the "Service Minea" for the month of February (Moscow: Pechatny Dvor, 1646), which is kept in the collection of the Institute of Manuscript and Early Printed Books. These records not only supplement the meager biographical information about the famous merchant-architect, but also make it possible to understand what he was guided by in his life, what were his inner needs, and reveal his spiritual essence.
Merchant names are represented in 26 entries on books from the collection of the Nizhny Novgorod library. Investing books in churches and monasteries for the commemoration of the soul was a widespread form of charity. So, for example, the inset entry on the Service Minea indicates that the book was donated to the Old Believers' Church of the Assumption of the Virgin for divine services by the Semyonov merchant Nikolai Shadrin in 1865.
The Old Believer families of the village of Yeldezh, Voskresensky District, still cherish the books of the Pomor community mentor Nikifor Petrovich Bolshakov (“Nikifor's grandfather”), which were sent to him by the Old Believer merchant Kashin from Yaroslavl. Memorials of the Kashins 'family are pasted on them and notes are made, such as: "This book ... donated to Nikifor Petrovich Bolshakov in memory and commemoration of the Kashins' deceased parents according to the attached memorial." And although Nikifor Petrovich died in 1931, the Old Believers of the Yeldezh community commemorate the donors and give alms to this day.
Thus, private patronage and charity, entrenched in the minds of the merchants as one of the value and behavioral stereotypes, at the beginning of the 20th century acquired an unusually wide scope. According to the materials of the All-Russian Congress of Charity Workers, held in March 1910, there were 4,762 charitable societies and 6,278 charitable institutions in Russia, while 75% of their budget came from private philanthropy, that is, from voluntary donations.
The charitable activities of the Nizhny Novgorod merchants-Old Believers are evidenced not only by the architectural monuments of Nizhny Novgorod and the province (churches and buildings), but also written sources and oral legends that exist in the Nizhny Novgorod region. In the popular consciousness, not only real facts were recorded, but also ideas about the properties of a merchant's character and behavior.
One of the most frequently recurring themes is charity for the poor and patronage of fellow believers. They quite accurately reflect reality and are confirmed by archival materials of the legend about the construction of a prayer house by the merchant Stepan Makarovich Seryakov in the village of Rastyapino, where “unquenchable candles stood day and night”; about the construction of a church in the Malinovsky skete and a chapel in the "New Sharpan" skete at the expense of the merchant Nikolai Alexandrovich Bugrov. Confirmed by the published materials of local lore researchers and legends about helping the victims of the fire, whom Bugrov helped to rebuild, distributed money and flour: “When the Capes burned down, he fed everyone free of charge for 40 days. Every week he gave out a tray of flour. "
Almost a century has passed. The Old Believer cemetery of the village of Rastyapino was destroyed, houses and dachas are in its place, but at the crossroads of the streets there is only one grave, which is looked after by local residents. A tombstone made of black marble with the inscription: "Under this stone was buried the body of the servant of God Stephen Makarovich Seryakov, who died on May 12, 1913, his life was 74 years 9 months and 12 days, the day of the Angel is December 27". The inscription on the other side of the tombstone explains to the ignorant the very fact of a special attitude towards this monument:
"The parent left a bright memory,
Poor bearer, patron of orphans,
He took strange and beggars into the house,
I bequeathed this to my children. "
Here is what his namesake, Anastasia Aleksandrovna Seryakova, who turned 88 this year, told us:
"He was rich, but he helped everyone. He was a factory worker, he traded in chintz, or something, so he shared this chintz: some for a sweater, some for sundresses. Who worked for him, celebrated all weddings himself, gave dowries. My grandmother said everything. : "And he will give to the bride on linen, and on the bed he will give." Whoever has a construction site - they go to Makarych, he gave. He also had a house in Rastyapino, he kept the old people.
The children of Stepan Makarovich, obviously, sacredly kept the covenants of their father. Unfortunately, we do not yet have information about their fate after the revolution, but until that time they annually came to the grave of their father on the day of his death, commemorated him and gave generous alms: “They came on horseback, brought double-decked baskets of rolls, shared everyone’s money We ran there little, we were given 20 kopecks or a roll. Sometimes, my grandmother dragged me by the hand there, and there was already a queue. Children came every year for a year. " ... And a few years ago, the descendants of Stepan Makarovich Seryakov visited the grave, apparently, they remembered him in accordance with modern custom: “They came in a black car, they remembered it, they brought good vodka, Rasputin, and left it so that others would remember it. , as they walk by - and pray. "
The tradition of "memorial days" arranged for parents was widespread among the merchants. In the days of the memory of his illustrious ancestor, Nikolai Bugrov arranged "funeral tables". The needy rushed to the lavishly furnished tables on Gorodets Square in order to receive, in addition to food, silver dimes.
The most popular image among both Old Believers and people of other confessions in the Nizhny Novgorod region was and remains Nikolai Aleksandrovich Bugrov / 1837-1911 / - the last representative of the Bugrovs' dynasty of merchants-Old Believers. It is noteworthy that in the legends character traits and actions of representatives of three generations of the clan - grandfather, father, grandson - merge in a single image of "Bugrov", forming a kind of generic concept and forming a collective image devoid of a personal name, since for the narrator it is not an essential detail. The image of the merchant Bugrov is endowed with the typical features of the savvy hero of the Russian everyday fairy tale. A vivid testimony to this is the story “How the merchant Bugrov hired him as a worker”.
"When hiring a merchant, Bugrov liked to check newcomers, and depending on their ingenuity and quickness, he paid everyone in different ways. Here one day a wagon train with bread goes through their village. He sends a worker:
He runs at breakneck speed. I found out. He comes running and says to the merchant: the wagon train is going there.
And what is he lucky? - asks Bugrov.
I didn’t know, I’ll catch up now, I’ll ask.
Again he runs after the wagon train, finds out, comes running and reports:
The wagon train carries rye.
How much are they selling?
I didn’t know, I’ll run now.
Okay, now you can't catch up, - says Bugrov.
The next time the train goes again. Bugrov is already sending another worker:
Go and find out where the train is going.
He caught up with the train, found out, said to Bugrov:
The wagon train goes there.
What's the luck? the merchant asks.
Wheat.
How much does it sell?
For so many.
Well done, - says Bugrov and charges him a higher price than the first employee.
He asks:
Why do you pay the other more and me less?
Bugrov answers:
You went to one case three times, and he found out everything in one go. "
Bugrov's life is extended by the people's consciousness from beginning to end, the “gaps” in his biography are supplemented by legends. Popular memory explains the source of the Bugrov capital, based on the legends of a robber who got rich dishonestly and repented. The consciousness of the average man in the street did not find opportunities for accumulating wealth in a correct and honest way, guided by a simple statement: "If I live honestly and have nothing, then since he is rich and multiplies his wealth, it means he is stealing." Rumors about the origin of family capital circulated among the people during the life of Bugrov, and they still circulate to this day.
Old residents of the village of Filippovsky told that Bugrov was the head of a gang that robbed carts with goods. Having killed his comrades, he appropriated all the spoils from which his riches arose. This legend is based on the real features of the grandfather Peter Yegorovich, the ancestor of the dynasty, who in reality was not a robber, but was a peasant in the village of Popovo, Semyonovsky district, but he had a penchant for risky ventures and became rich quickly, showing ingenuity and enterprise when correcting the landslide under the Kremlin.
His son, Alexander Petrovich Bugrov, multiplied capital, not missing the opportunity to talk. His name was listed among the buyers of stolen salt in the long process - "Vedereevsky's salt case" 1864-65. The handwritten satirical "poem" that was spread then contained the following lines:
If they catch all the thieves
Bugrov will not escape either ...
In order to earn forgiveness and avoid responsibility in this case, A. Bugrov offered to supply city shelters with flour for ten years at unprofitable prices for himself. His calculation that it would be unprofitable for the authorities to lose such a benefactor was correct.
The people say: "If you are not caught, you are not a thief"; which does not in the least prevent the popular fantasy from creating more and more rumors around any outstanding figure. And if he is caught ... Psychologically, A.M. Gorky: “My grandfather told me that Bugrov's father [Aleksandr Petrovich]“ got hold of ”the fabrication of counterfeit money, but my grandfather spoke of all the major merchants of the city as counterfeiters, robbers and murderers. This did not prevent him from treating them with respect and even with From his epic stories it was possible to draw the following conclusion: if a crime failed, then it is a crime worthy of punishment; if it is cleverly hidden, it is a success worthy of praise. " ...
The charity of the grandson, who gave out generous alms, reinforced the folklore stereotype about the unrighteousness of the acquired wealth and explained the good deeds by the need to repent: "Did you atone for sins?"
In the villages of the Nizhny Novgorod region, they willingly talk about Bugrov's sins, in particular, about his tendency to commit adultery, and as evidence of his generous gifts to his former lovers, they show houses in three windows, which in Gorodets are called “house ha-ha”, and on the Diet they indicate a whole street of similar buildings.
According to the missionaries of the Orthodox Church, the Bugrov gifts were supposed to serve "to spread the schism": "Bugrov with the Blinovs fanatically brought up in the spirit of schism in the Malinovsky sketes, girls are given to Gorodets for marriage, rewarding a decent dowry from 1,000 to 15,000 rubles, depending on the condition of the groom." In other words, Bugrov in all available ways multiplied the number of co-religionists.
However, the popular consciousness immediately justifies this sin of Bugrov, explaining it by his uncomplicated family life. Moreover, the tribal peasant consciousness could not come to terms with the death of his three children and endowed him with an illegitimate son: “But Bugrov never had wives, only had concubines. And there were no children. There was only one illegal, Severian, simply Eberia. Everi's house is still standing, there is a commune. " The mythologized image of an Old Believer merchant, a native of peasants, turns out to be so close that he is introduced to the peasant sufferings of the post-revolutionary years - “the children of Everi and the whole family were shot”.
However, the Nizhny Novgorod archive contains the "Case ... of the investigation of the marital status of the peasant Anokhin, the illegitimate son of N.A. Bugrov": many were not averse to collecting even a small fraction from the richest merchant. The case testifies to the fact that N.A. Bugrov really had an illegitimate son, Dmitry Andriyanovich Anokhin, whom he did not recognize and did his best to humiliate, appointing him to the most insignificant positions "in the commercial part". Anokhin's grandfather, Alexander Petrovich Bugrov, on the contrary, was in favor of his grandson and, apparently, promised him a share of his capital.
Rumors about the nuances of the personal life of the merchant Bugrov took root not only in the people's memory, but were also recorded by the most prominent writers and publicists of that time. V.A. Gilyarovsky indicates both Nizhny Novgorod and Moscow sources of such information. Such a human weakness of the legendary merchant makes his image closer and more understandable to the Russian heart.
The confessional affiliation of the Nizhny Novgorod merchants was reflected in a special way in their attitude to wealth and to their neighbors, leaving an imprint on the specifics of charity. The Christian doctrine of love for one's neighbor and helping those in need among the Old Believers was entrenched and preserved most firmly for a number of reasons. The need to survive in an ideologically alien, even hostile, environment forced the Old Believers to think in the interests of the entire community. Hence - such close concern for the welfare of their fellow believers. It manifested itself both in mutual assistance and in protecting the common interests of the Old Believers at the level of the entire state. Quite isolated in the eighteenth and nineteenth centuries. and the community of Old Believers persecuted by the authorities most consistently and meticulously adhered to the norms of Christian ethics developed in ancient times, norms of personal and social life. Every step and deed in the Old Believers' environment and now strive to verify according to Scripture and Tradition, referring to the words of Chrysostom, Abba Dorotheus, articles of the Book's helm. Excerpts from "old-print" books are still a weighty argument when deciding questions about a second marriage, about military service, about receiving a pension, about attitudes towards foreigners, and even about publicity as a national reality in recent years ("The Tsarev's secret should be kept." - Old Believers cite about the reasoning in the press about the personal affairs of the President) The strict way of family and social life requires from the Old Believer a sober and critical view of the world, adherence to moral norms and accepted rules - do not drink, do not smoke, do not indulge in fornication, devote himself to upbringing children and caring for them. Compliance with strict norms, on the one hand, and the need to resist pressure from the authorities and the official church, on the other, have formed over the centuries the special character of the Old Believer - sober, competent, enterprising, responsible before loved ones and God. This allowed the merchants-Old Believers at the turn of the nineteenth and twentieth centuries. to enter the economic elite of Russia and realize their material and spiritual needs for the benefit of themselves and society.
Nizhny Novgorod merchants-Old Believers, who showed themselves in generous alms for the good of the city, for the needs of co-religionists and the poor, remind of themselves with architectural monuments, collections of books and icons, and, what is especially remarkable, they live in folk legends and legends passed down from generation to generation. Our ideas about the motives, methods and results of merchant charity are still approximate and fragmentary, since until very recently this phenomenon has hardly been studied; It remains to be understood how significant the contribution of the Old Believer merchants, industrial and financial capital, and patronage to the Russian economic life and culture is.
NOTES
Buryshkin P.A. Merchant Moscow. M., 1991.S. 113.
See, for example: A. Bokhanov Collectors and patrons of art in Russia. M., 1989; Pozdeeva I. Russian Old Believers and Moscow at the beginning of the twentieth century // World of Old Believers. Issue 2.M., 1995.
Institute of Manuscript and Early Printed Books (hereinafter - IRiSK). Archive of A.N. Putina. No. 77-146.
Kostomarov N.I. Home life and customs of the Great Russian people. M., 1993.S. 42.
Filatov N.F. Nizhny Novgorod. Architecture of the XIV - early XX century. N.N., 1994; Filatov N.F. Cities and towns of the Nizhny Novgorod Volga region in the 17th century: History. Architecture. Gorky, 1989.
Materials on the history of the split during the first period of its existence. Ed. N.I.Subbotina. M., 1847.T.1. Pp. 198-201, 256-258.
Melnikov P.I. Report on the current state of schism in the Nizhny Novgorod province // Collection of NSUAC. N. Novgorod, 1911. T. IX. S.56-57.
Sharun N.I. Through the halls of the art museum. Gorky, 1985, p. 4.
Adrianov Y., Shamshurin V. Old Nizhny. N.N., 1994. P. 178.
Smirnova L.M. Nizhny Novgorod before and after. N. Novgorod, 1996, p. 1299.
State Archives of the Nizhny Novgorod Region (hereinafter - GANO), f.2, op.6, 1887, d.1101.
Smirnov D. Pictures of Nizhny Novgorod life of the XIX, Gorky, 1948. P. 166.
GANO, f.2, op.6, 1891, d. 1424.
GANO, f.570, op.559, 1888, d.21.
GANO f. 570, op. 559, 1894, house 23.
GANO, f.2, op.6, 1893, d. 1802; f. 570, op.559, 1894, 23.
GANO, f.2, op.6, 1904, d. 2644.
Agafonova I.S. and other Malinovsky Old Believer Skete and the problem of its preservation as a historical and cultural complex. // Monuments of history and architecture of European Russia, N.N., 1995. S. 208-216.
GANO, f.3074, op. 1, d.262.
IRiSK. Expeditionary materials. 1995 year
Smirnova L.M. Nizhny Novgorod before and after. N.N., 1996.S. 238.
GANO, f.2, op.6, 1883, d.999.
GANO, f.570, op.559, 1888, d.21.
IRiSK. Expeditionary materials. 1996
I.A. Milotvorsky The history of the settlement of the Semenovsky district and the city of Semyonov (1855-1937), manuscript (kept in the historical and art museum of the city of Semenov, Nizhny Novgorod region). P.152.
GANO. f.2, op.6, 1891, d.1447.
GANO, f.2, op.6, 1892, d.1646.
IRiSK. Expeditionary materials. 1996 year
GANO, f.1, op.1, d.170, l.19a. It should be clarified that these were not newly formed communities, but old communities legalized by local authorities.
Cit. Quoted from: Adrianov Yu.A., Shamshurin V.A. Old Nizhny: Historical and Literary Essays. N. Novgorod, 1994.S. 193-194.
IRiSK. Expeditionary materials. 1996 year
Elpatievsky S.Ya. Memories for 50 years. L., 1929.S. 217-218.
Goryachev A.Ya., Goryachev V.A. Old Believers of Gorodets - keepers of Russian book culture // World of Old Believers. Issue 1. M .; SPb., 1992.S. 63.
Balakin P.P. About the Nizhny Novgorod school of icon painting // Notes of local historians. N. Novgorod, 1991.S. 198.
Galay Yu. Keeping traces of history. Gorky, 1989.S. 28-30.
The manuscript collections of the Lenin State Library of the USSR. Pointer. Vol. 1. Issue 2. Pp. 33, 183.
Cyrillic books of the 16th-17th centuries in the funds of the Nizhny Novgorod Regional Library. N. Novgorod, 1992. No. 181, No. 171, No. 175.
Collection of IRiSK. No. 49.
Cyrillic books of the 16th-17th centuries in the funds of the Nizhny Novgorod Regional Library. No. 95.
IRiSK. Expeditionary materials. 1992 year
Buryshkin P.A. Merchant Moscow. M., 1991.S. 25.
GANO, f.570, op.559, 1889, d.12a; IRiSK. Expeditionary materials. 1995 year
Prilutsky Yu.V. In the boondocks (Travel impressions) // Poln. collection Op. Vol. 1. Semenov, 1917. S. 118; IRiSK. Expeditionary materials. 1993, 1994
IRiSK. Expeditionary materials. 1993 year
IRiSK. Expeditionary materials. 1996 year
IRiSK. Expeditionary materials. 1996 year
Adrianov Y., Shamshurin V. Old Nizhny, N.N., 1994. P. 178
IRiSK. Expeditionary materials. 1995 year
Smirnov D. Pictures of Nizhny Novgorod life of the XIX century. Gorky, 1948, p. 132.
Smirnov D. Pictures of Nizhny Novgorod life of the XIX century. Gorky, 1948, p. 126.
Cit. Quoted from: Andrianov Y., Shamshurin V. Old Nizhny, N.N., 1994. P. 177.
GANO, f.570, op.559, 1894, d.23.
IRiSK. Expeditionary materials. 1993, 1995
GANO, f.2, op.6, 1878, d. 929.
Gilyarovsky V.A. "Nizhny Novgorod awesomeness" // Collected works. in 4 vols. T. 3, M., 1967. S. 221-223.
IRiSK. Expeditionary materials. 1993, 1996
Institute of Handwritten and Early Printed Books
The research was carried out with the support of the Russian Humanitarian Science Foundation
(Traditional culture. M., 2001. No. 3)
http://irisk.vvnb.ru/Blago. htm
Russian Civilization
Famous Old Believer dynasties: Morozovs, Ryabushinsky, Guchkovs, Soldatenkovs, Khludovs, Konovalovs.
How so? It did not fit into my head: a believer is a rich man.
What about the wealth of monasteries?
Did the leaders of the clergy with expensive watches and expensive cars irritate or bewilder you?
Why: everything to some, and nothing to others?
Didn't such a question haunt you?
I'm not an envious person. But still, it was not clear to me how the business giants of pre-revolutionary Russia relate to the fact of their deep religiosity? However, there is an understood explanation.
Let's start with the parable of talents.
The parable of the talants is one of the parables of Jesus Christ contained in the Gospel of Matthew and telling about the second coming:
“For [He will act] like a man who, going to a foreign country, summoned his servants and entrusted them with his possessions: and to one he gave five talents, to the other two, to the other one, each according to his strength; and immediately departed. He who received five talents went and used them in business and acquired other five talents; in the same way, he who received two talents acquired other two; He who received one talent went and buried it in the ground and hid his master's silver.
(Matt. 25: 14-30) "
Upon his return, the master summoned the slaves to him and demanded that they report on how they disposed of the money entrusted to them. He praised the slaves who used the money in business, saying “good, kind and faithful slave! You have been faithful in little things, I will put you over many things; enter into the joy of your master. " The last came the slave who buried the money in the ground and said: “Master! I knew you, that you are a cruel man, you reap where you did not sow, and gather where you did not scatter, and fearing, I went and hid your talent in the earth; here is yours ”(Matthew 25: 24-25).
In response, the master turned to him and those present with the following speech:
“Crafty slave and lazy! you knew that I reap where I did not sow, and gather where I did not scatter; Therefore, you had to give my money to the merchants, and when I came, I would have received mine at a profit; So, take the talent from him and give to him who has ten talents, for to everyone who has it will be given and will increase, but from him who does not have, what he has will also be taken away; but cast out the worthless servant into the outer darkness; there will be weeping and gnashing of teeth. (Matt. 25: 26-30) "
How do agnostics view wealth and power? Means for life, for the realization of ideas, for comfort. The agnostic sees objects either as his own or as someone else's, which either gives him the right to dispose of the property at his own discretion, or does not give such a right. Having received the right to dispose of wealth and power, an agnostic (and in his person I mean a “non-believer” person) makes such an order, guided by his own morality, his own rules for determining what is good and what is evil. And such a person can either start building hospitals and gardens, or start sponsoring wars and selling drugs - it's up to him.
And how does a believer perceive the material world? He sees his stay in this world as temporary, and he sees the most important thing as cleansing the soul from sin, so that at the end of the mortal path, he will find eternal blessings (well, and not fall into a fiery hyena). The world was created by God, and everything here does not belong to humans. The material world, these are the very "talents", who are five, who are two, who are one - given by the Lord to his servants, in order to ask later. A man on earth, by the will of the Lord, receives a temporary disposal of this or that property, and how will he dispose of these talents? The owner will ask. The believer disposes according to the morality enshrined in the Gospel, not personal preference.
At this point, of course, they can start to be wise - how to understand what is, and how to understand this written. Suffice it to recall that in the name of the Lord, women were burned at the stake and wars were fought, also with his name. People are a lot wise ...
To avoid this, it is enough to remember how you deal with moldy food? You throw it away and wash the dishes, don't you? The wisdom of a person is also seen, which are poisoned by the mold of pride, vanity, greed. To avoid poisoning, it is enough to wash your soul from reasoning according to your understanding, and to perceive knowledge and logic from the Gospel, which cannot be the subject of human thought, and are the source of pure knowledge. But that's a completely different story.
Thus, while disposing of temporarily entrusted material wealth or power, a believer does not seek personal gain, for he knows that these "riches" will remain in this temporary world. But as a temporary steward, he manifests his spiritual maturity, as said in the above parable.
ps: from the book of St. Ignatius Brianchaninov "Ascetic Experiments"
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