Temple of the Kazan Icon of the Most Holy Theotokos. Gubino. Old Believer suburbs

According to oral tradition, Gubino has existed for more than 300 years. In the past, the large village of Gubino was called Gubinskaya. There are two versions of the origin of the name. According to one of them, purely folk etymological, the name of the village came from the ruinous, dead, swampy area around the village, where the Old Believers, persecuted by the tsar and the Nikonian church authorities, hid. It is more plausible to name the version according to which the founder of the village is Gubin, who fled from persecution.

In those distant times, Gubinskaya was part of the Kudykinskaya volost of the Pokrovsky district of the Vladimir province and had three streets named after three landowner brothers: Izmailovskaya (now Leninskaya street), Nikolaevskaya (now Leninskaya street), Alexandrovskaya (now Sovietskaya street).

All the houses in the village had windows to the street and, of course, a window to the courtyard (the ship's window), that is, they seemed to combine the features of the former single-dvor and landowner villages, which is also confirmed by other features of the village. Interior view of the house: the holy corner - in the left corner, near front door; the stove is in the right corner, diagonally from the holy corner. According to the stories of the inhabitants, in the village, older women used to wear a kichka, and old women wore ponevs; young women put on kovts and skirts, and curtains (a type of apron) over them. Sundresses in the village were not worn (winter outerwear shushpan was made of homespun white wool). In the speech of the village of Gubino, distinctive features of the dialects of single-dvorce villages were noted (pronunciation of scho in place of what, k-soft after soft consonants (Mankya, Petkya), clawing (pronunciation of adjectives, pronouns, numerals in the genus singular case on - go: whom , what, young.

The peasants who lived on the streets of Izmailovskaya and Nikolaevskaya managed to pay off their landowners even before 1861, with the help of some rich philanthropist who had been in these places and allocated a large sum for the farm. The peasants of the landowner Alexander paid off only after 1861. In the service of this gentleman was a tyrant - the manager of Nikesh, who brought order - after each peasant wedding in the village, personally spend the first wedding night with the bride. At one of these weddings, the men dragged Nikesha by the hair through the window from the hut and strangled her. At the call of the master from Vladimir, a platoon of soldiers arrived in Gubinskaya, settled in the homes of peasants who had fled from punishment to the swamps. The area in the swamps where the peasants hid began to be called Bezhnaya ← run away.

In 1859 the village consisted of 130 households with 990 inhabitants. Textile production (hand weaving) originated here after the abolition of serfdom, and the population worked at the factories of local owners Kokunovs, Eshkovs, Lipatovs, as well as at the enterprises of Orekhovo-Zuevo, Drezna, Likin. The first owners of hand weaving were the local peasants Krylovs and Petrovs. The owners of cotton and worsted factories were the Eshkov brothers (Vasily, Kirill, Platon, Ivan), who had 4 weaving factories with 400 mechanical looms. The Lipatovs in Gubino had a factory for 50 looms, later it was equipped as a club.

Before the revolution, about 1,000 workers worked at the Guba factories. There were three separate societies in the village: Izmailovsky, Nikolaev, Aleksandrovsky, which were managed by elders elected at village meetings. On the eve of the revolution, there were about 2,000 inhabitants in Gubino.

The Guba Old Believer Prayer ← pray was in the house of the peasant Kuznetsov, then a wooden building was built. This is the temple of the Old Believers - priests, its main icon is the Kazan Mother of God. There is a legend about the history of the writing of this miraculous icon. A pestilence raged in Guba at the beginning of the eighteenth century. The Old Believer population of the village, suffering terribly from the epidemic, decided to paint the icon of the Mother of God of Kazan. For this, two walkers were chosen, who went to Guslitsy, famous for its skillful masters of icon painting. On the way they met an icon painter, who took up painting the icon and promised to bring it to the village. The walkers have returned home. Time passed, but the unknown icon painter did not carry the icon. People already wanted to place an order with another master, but suddenly they met the former icon painter at the same place. He gave them the icon of the Mother of God of Kazan, did not take anything for work and left. To this day, no one knows who painted the miraculous icon. National honors and Orthodoxy of the Guba miraculous icon began with the deliverance from cholera in the village of Slobodischi, Bogorodsk district. This year has been lost in people's memory.

One deaf-mute girl in Slobodishchi was visited by an elder three times, who advised her to go to Guba, take the icon of the Mother of God from there and pray before it. The deaf-mute suddenly spoke and told her father about her vision. On the same day, messengers were sent to Guba. The icon was brought to Slobodischi, and a prayer service began. There was a strong whirlwind, then noise. All patients in the village recovered, the epidemic stopped. Since then, for most of the year, the miraculous icon has visited different places. Old Believer Russia. She was received everywhere with joy and tenderness. Until 1915, the icon was in the house of the Kokunov brothers.

3. About unofficial (street) surnames in the village of Gubino.

Street names:

One cannot do without these surnames in the village: they help to distinguish namesakes. In Gubino, street surnames were formed:

1. On behalf of the owner of the house: Pavelina (Pavel), Stepanovs (Stepan), Filippovs (Philip), Ilyushens (Ilya), etc.

2. On behalf of the mistress of the family: Katerinina (Katerina), Maryina (Maria), Ulyanina (Ulyana), Lyubashkina (Lyubasha ← Lyuba ← Lyubov).

3. From the nickname: Baranovs (Baran), Mazanovs (Mazan), Tochilovs (Tochila), Hryumins (Hryumka).

They were given according to the holy calendar and in memory of relatives. Full single names of men of the older generation: Arseny, Vyacheslav, Gabriel, Gleb, Ilya, Pahom, Yegor, Efim, Semyon, Stepan. Single names of women: Agrafena, Aksinya, Anastasia, Daria, Barbara, Praskovya, Ulyana, Ustinya, Matryona. These names of the older generation are forgotten in part because the baptism of children has ceased. Children, young people and middle-aged people are often referred to by shortened names. Of these, male: Slavka (Vyacheslav), Mitka (Dmitry), Yushka → Yukha (Ilya), Pashka (Pavel), Fedka, Fedya (Fyodor), Kolya (Nikolay), Shura → Sashura (Alexander), Vanka (Ivan), Vasya (Vasily). Abbreviated names of women: Pear (Agrofena), Glashka, Glasha (Agrofena): G in place of K you can hear G from the elderly; Nastya, Nastya (Anastasia), Manya, Marusya (Maria), Ulya (Ulyana), Anka, Nyura (Anna), Valka (Valentina).

In the family, their children, sisters and brothers were more often treated affectionately: Annushka, Vanechka, Lenok, etc. In our village, father and mother were called tyatya, mother, rarely mother, tyatka. Older brothers and sisters were addressed as follows: brother Shura, Sister Katya, nanny Ulya; to relatives grandfather and grandmother: grandfather, grandmother, grandfather, grandmother. To godmothers and fathers: godmother, godmother, coca. Often when addressing there were words denoting a related degree: father-in-law, matchmaker, matchmaker, brother-in-law, brother-in-law, sister-in-law. The elders were addressed with the words: uncle, aunt. To especially respected people by name and patronymic: Ivan Timofeevich, Efim Prokhorovich, etc.

4. Nicknames in the village of Gubino

1. Nicknames-curses, hidden: They are spoken behind the eyes. These nicknames are usually accompanied by the name of a person: Borka the Deaf (for deafness), Gavrila Unwashed (for slovenliness), Mishka Gray (illiterate, rustic), Vaska Funtik (short). Nicknames for women: Marya Ryzhaya (for hair color), Manka Chekistka (after her husband is a Chekist).

2. Nicknames characterizing features appearance: physical defects - Kosoruchka (without an arm), Fist (physique), Head (head size), Crocodile (facial features), White, Red, Black (hair color), Cheburashka (ear size), Felix, Chapaev (resemblance to famous people).

3. Nicknames associated with personal properties: Fist - hardness, Saint - kindness, Cudgel - stupidity, Flayer - cruelty, Fox - cunning, Infection - bad temper, Balabol, Kalyaka - excessive openness.

4. Nicknames reflecting the manner of behavior: Toptyga - slowness, Cheerful, Spinning top - fussiness.

5. Nicknames associated with speech features: Meowkolka, Magpie - manner of speaking, Hare - stuttering, Dad - favorite words.

6. Nicknames by profession: Monk - according to the occupations of relatives, Agronomist - the husband of an agronomist, Chicken - according to the former profession.

7. Nicknames for hobby: Motanya - deftly dances or dangles, changes partners, Money - dances like money rings.

8. By place of residence: Kamchetka - the location of the house, Magadan, Tajikistan - according to former place residence.

9. Nicknames formed from other anthroponyms: on behalf of the mother - Maryan, from the surname - Dokuchay (surname Dokuchaev), Zubar (Zubarev), from the nickname given in childhood - Sailor, Butus.

This work allowed me, a future philologist, to expand my knowledge in the field of etymology, dialectology, to replenish my knowledge of local history, ethnography.

This work does not claim to be complete knowledge and will be continued by me and the students of our school.

The obtained results of the work are used in the lessons of the Russian language, literature and history. The school museum of local lore is replenished with materials of dialectology of the native land.

Well, here are my friends, I decided to gather together - Old Believer churches and prayer houses of the Moscow region.
Of course, it’s not modest, but I’ll start with my village Serednevo))), in general, she already new Moscow, even recently they made a measurement - where is the center of, so to speak, General Moscow ... "Kilometer Zero" turned out to be in the village next to us - Filimonki. How!
Although we do not have our own church, but in the home prayer room, they prayed as much as His Eminence Leonty, Archbishop Belokrinitsky and all Old Orthodox Christians, the Metropolitan, and plus two more bishops of Old Orthodoxy.
Who knows, maybe another temple will be built?

I really want to add Kaluga churches to this list, but we will observe the current geography.
In the list I will try to insert both the existing temples and the former ones.
I will try to use my own photos, but also from free tyrnet sites.
Thank you in advance - for the wonderful album of Old Believer churches near Moscow - Oleg Shurov.

ps This review post will be updated, today there was enough strength, only for the existing churches of the Russian Orthodox Church.

1.Church of the Sign of the Most Holy Theotokos (was in the name of the Temple of St. Great Martyr George)
Moscow region, Yegoryevsky district, p / o Efremovskoe village Aleshino, sacred place Alexander Timofeev

2. Church of the Nativity
Moscow region, P-Posad district, Bolshie dvory village, Krasavina st., 79-a.

built in 1908 with the help of a large Bogorodsk manufacturer Arseny Ivanovich Morozov.

3.
Moscow Region, Naro-Fominsk District, Vereya, Sovetskaya St., 15 Father Ioann Mikheev Evgeneevich

4.Church of the Assumption Holy Mother of God.
Moscow region, Serpukhov district, Glazovo village (no street)
http://alxlav.livejournal.com/7036.html

5. Church of the Exaltation Holy Cross Lord's
Moscow region, Orekhovo-Zuevsky district, Davydovo village, Father Ioann Gusev

6.Church of St. Great Martyr George the Victorious.
Moscow Region, Yegoryevsk, Karl Marx st., 42 about. Vasily Kadochnikov

7. Church of the Prophet Elijah
Moscow region Voskresensky district, village Elkino st. Sovkhoznaya, 18 maintenance o.Vasily Kadochnikov

8. Church of St. Nikola in Posada
Moscow region, Kolomna, 18 Posadskaya st. Father Mikhail Rozhkov

photo of the 20s a_dedushkin

9. Church of the Intercession of the Holy Virgin
Moscow region, Orekhovo-Zuevsky district, settlement Sobolevo, Molokovo village, Konstantin Lukichev island
The community of Old Believers in Molokovo was registered in 1907. The wooden one-domed church with a bell tower, built in 1910, closed in the 1930s, was broken down after the war. In 2002-2004, in its place, at the expense of A.V. Korzhakov, a new wooden Kletsky church was built in the spirit of the architecture of the Russian North with a free-standing hipped bell tower.

10. Church of the Nativity of the Blessed Virgin Mary
Moscow region, Orekhovo-Zuevo, Sovkhoznaya street 15.
http://mu-pankratov.livejournal.com/212308.html

11. Church of the Nativity of the Blessed Virgin in Kornevo.
Moscow region, Pavlovsky-Posad, Internatsioalnaya st., 101. Father Mikhail Egorov

12. Church of the Icon of the Mother of God of Kazan
Moscow region Orekhovo-Zuevsky district, p / o Ilyinsky, village Slobodische, father Alexander Ezhukov

18th century, rebuilt at the beginning. 20th century Photo. Con. 20th century

13. Church of the Nativity of the Blessed Virgin Mary
Moscow Region Lytkareno, Turaevo settlement, Promzona st., building 2-b
http://mu-pankratov.livejournal.com/204028.html - from history
http://mu-pankratov.livejournal.com/205358.html - about the cemetery
http://mu-pankratov.livejournal.com/216867.html - 200th anniversary

14. Church of St. Nicholas
Moscow region Orekhovo-Zuevsky district, p / o Abramovka village Ustyanovo o.Aleksey Mikheev

built 1908-1911 , photo 1988

15.Church of the Holy Trinity
Moscow region Yegorevsky district, s. Shuvoe, st. Civil, 45. Father Alexei Mikheev

16. Church of the Kazan Icon of the Blessed Virgin Mary
Moscow region, Orekhovo-Zuevsky district, with. Gubino, rector Father Alexander Selin

17. prayer house of the Assumption of the Blessed Virgin Mary.
Moscow region, Orekhovo-Zuevsky district, Belivo settlement

18.Prayer of the Intercession of the Most Holy Theotokos
Moscow region, Orekho-Zuevsky district, village Smolevo

The village of Gubino is located between the rivers Klyazma and Nerskaya and Senga Lake, 25 kilometers from the station. Orekhovo-Zuevo. According to oral legends, Gubino (in the past - the village of Gubinskaya) has existed for about 300 years. The name of the village comes from the ruinous, dead, swampy area around the village, where the Old Believers pursued by the king and the authorities were hiding. In those distant years, Gubinskaya was part of the Kudykinskaya volost of the Pokrovsky district of the Vladimir province and had three streets named after three landowner brothers: Izmailovskaya, Nikolaevskaya, Aleksandrovskaya.

After 1861, the Guslitsky Old Believer merchants Kokunovs moved here. Tikhon Alexandrovich Kokunov soon built a one-story brick building for a weaving and dyeing and finishing factory with kerosene lighting. Serapion Alexandrovich Kokunov opened a weaving factory in a two-story building. In total, the Kokunovs had 250 manual machines in their factories. Kuzma and Stepan Kokunov owned peat machines. Industrial extraction of peat in the vicinity of Gubin began in 1913. The Guba swamp belonged to the Likinsky peat extraction.

The Guba Old Believer prayer house was first in the house of the peasant Kuznetsov, then a separate wooden building was built. In 1876, on the site of a wooden prayer house, at the expense of Serapion and Tikhon Kokunov, a stone church of the Old Believers of Belokrinitsky consent was built. Here is located the main Guba shrine - the icon of the Kazan Mother of God.

There is a legend about the history of the writing of this miraculous icon. At the beginning of the 18th century, a pestilence raged in Guba. The Old Believer population of the village, suffering terribly from the epidemic, decided to paint the icon of the Mother of God of Kazan. For this, two walkers were chosen, who went to Guslitsy, famous for its skillful masters of icon painting. On the way, the walkers met an unfamiliar icon painter, who undertook to paint an icon and bring it to the village. The walkers returned home. Time passed, but the unknown icon painter still did not carry the icon. The people's gathering forced the walkers to set off to search for the missing icon painter. The sent ones were already thinking of placing an order with another master, when suddenly they met the same icon painter they were looking for at the same place. He gave the icon of the Mother of God of Kazan, did not take anything from the Gubin people for their work, and left no one knows where. To this day, no one knows who painted the miraculous icon. (The author, who spoke about this icon in No. 47 of the Church magazine for 1910, believed that this happened at the beginning of the 18th century, but since time is often distorted in oral legends, it is more natural to assume that it was during the terrible pestilence of 1771 of the year.)

In the village, the icon was placed in the Old Believer prayer house. She stayed there until the great fire of 1847.

National honors and glorification of the Guba miraculous icon began with the deliverance from cholera in the village of Slobodischi, Bogorodsk district. This year has been lost in the people's memory. One deaf-mute girl in Slobodishchi was visited by an elder three times, who advised her to go to Gubinskaya, take the holy icon of the Mother of God from there and pray before it. The deaf-mute suddenly spoke and told her father about her vision, and he told about everything to the villagers. On the same day, messengers were sent to Guba. The icon was brought to Slobodischi, and a prayer service began to be served before it. There was a strong whirlwind, and then a noise. All patients in the village recovered, the epidemic stopped. Since then, for most of the year, the miraculous icon has visited various places in Old Believer Russia. She was received everywhere with joy and tenderness.

Got a glorious history ancient land Gubinskaya. In past centuries, there was a skete here - a monastery founded by monk Joseph, inhabited by 15 nuns who accepted the Belokrinitskaya hierarchy. The skete was in possession of one tithe of land. Over the years, Gubino and its temple in the name of the Kazan Icon of the Most Holy Theotokos were visited by the Old Believer primates of Moscow and All Rus', Archbishop Meletius and Metropolitan Alimpiy.

The magazine “Old Believer Thought” in 1915 reported: “On November 15 of this year, in the Church of the Assumption of the Blessed Virgin Mary, on Apukhtinka in Moscow, a solemn service was held on the occasion of the bringing to the temple of the miraculous image of the Kazan Mother of God (from the village of Gubinskaya). The All-Night and Divine Liturgy was performed by Archbishop Meletius... The permanent presence of the above-named miraculous icon in the Guba Kudykinsky volost of the Pokrovsky district of the Vladimir province.

In Guslitsy, the procedure for honoring the miraculous icon of the Queen of Heaven was established: on June 11, the celebration of the meeting and the celebration of the icon with a procession took place in Selivanikha, on the 12th - in Stepanovka, on the 13th - in the settlement of Abramovka, on the 15th - in Shuvoy, on the 17th - in Nareev. These days, all work stopped even in mechanical weaving factories. Prayer in honor of the arrival of the shrine began in the evening with an all-night service, and in the morning a Divine Liturgy was held with a solemn speech, after which, by the ringing of bells, everyone gathered for a procession around the village through the fields. Molebens with water consecration were also served here. Then the icon followed to a neighboring parish.

The clergy of the dominant church often took up arms against the miraculous icon, looking for an opportunity to take it away from the Old Believers. Until the 80s of the 19th century, even the open transfer of a holy icon from a church across the street with singing was considered a crime, and almost the entire district police was brought to justice. combat readiness. The Old Believers zealously and vigilantly guarded the dear shrine: they hid the icon from the authorities in bins, in rye, etc. If the icon was taken to another village, then usually it was hidden in the middle of some luggage in order to avoid the suspicion of the police. Until 1915, the icon was in the house of the Kokunov brothers.

The first priest, rector of the temple was Fr. John. In the 1920s, at the age of about 70, Father John was repressed and died on the way to exile. This was later reported to the parishioners by local Old Believer merchants, who were also repressed.

Successor Fr. John - the priest Filaret - also served in the 20s, his further fate is unknown. The sad fate of the predecessors was shared by the rector of the temple, Fr. Nikola, who served until 1937. He also joined the ranks of the martyrs for the faith. Father Erasmus, who came to replace him, had a chance to minister to the temple in Gubin for only two or three years. In 1940, his service was interrupted, and one can guess for what reason. In the same years of persecution for the holy faith, the building of the Orthodox Old Believer church itself suffered a lot - at the turn of 1939-1940, the shrine burned, and soon the church was used (until 1945) for other purposes. By the will of the authorities, the building was taken away from the believers in favor of the local collective farm.

And in these terrible years of rampant atheism, war, famine and destruction, spiritual shepherds from other places came to Orthodox Christians deprived of the shrine. Priests held services at home. Among the spiritual ascetics who came to Gubino in 1940-1945, the Orekhovo-Zuyevo Old Believer clergymen Fr. Stefan and Fr. John.

After the Victory of our people over the Germans, believers and spiritual Orthodox pastors received some relief from the Stalinist government. The building of the Guba temple desecrated by the authorities was returned to the local Old Believer community. From 1945 to 1960 the local parish was headed by Father Sergius. He immediately took an active part in the restoration of the temple. According to the recollections of parishioners, Fr. Sergius had a magnificent singing voice. It is also said that for many years before his priesthood he served as a deacon in the Old Believer Intercession Cathedral at the Rogozhsky cemetery in Moscow. Following him, from 1960 to 1962, Fr. Maksim. According to old-timers, he comes from Guslits. During these years, believers experienced new "attacks" of Khrushchev's militant atheism.

To replace o. Maxim was visited by the priest Anthony. According to some reports, he was from Orekhovo-Zuev. As elsewhere, in Guslitsy at that time there was an acute shortage of Old Believer priests, Fr. Anthony had a difficult mission to minister to several parishes. For example, he was also in charge of the Old Believer church in the village of Yazvischi. This ascetic priest also served in Moscow churches. He died in 1983, at the age of forty-something.

Then, for almost a decade, the Guba temple did not have a permanent rector. In the 1980s, priests were sent here by the Moscow Old Believer Archdiocese. And, finally, in 1992 Father Zotik (Eremeev) became a permanent priest. He was ordained to this rank by the first Old Believer Metropolitan of Moscow and All Rus' Alimpiy. Even when Fr. Anthony about. Zotik zealously served in the Guba church as an usher. Zotik Ioasafovich Eremeev himself was born in 1947 in a family of indigenous Old Believers. Later he graduated from the Theological Seminary. Until 1994-1995 O. Zotik was the rector of the temple, he suffered a lot from blasphemers who tried to rob the shrine and steal miraculous icon Kazan Holy Mother of God.

In 1994, Fr. Zotik received monastic tonsure with the name Zosima, was ordained a bishop by Metropolitan Alimpiy in co-service with Bishop Siluyan and Archbishop John, and was sent to the Diocese of Chisinau and All Moldavia of the Russian Orthodox Old Believer Church.

Since June 1, 1995, priest Alexander (Selin), ordained by Metropolitan Alimpiy, has been serving in the Guba church. His grandfather Peter Alexandrovich Selin (1890-1967) was a well-known Old Believer figure, archpriest, dean of the Gorky region.

The current temple of the village of Gubino was consecrated in the name of the Kazan Icon of the Most Holy Theotokos. 2009 marks the 120th anniversary of its consecration.

based on materials local history work"Gubino Old Believer" Titova Natalia (Guba secondary school) publication address: .According to the latest census, 817 residents permanently live in the village. In the summer, the population of the village increases several times due to the population arriving in garden associations and households used as seasonal ones. The first written mention of the village goes back to the 16th century. The village was formed by the Old Believer communities, which at that time inhabited the banks of the Nerskaya River, a tributary of the Moscow River. The Nerskaya River was navigable river that played great importance in the development of the entire region.

The customs of the Old Believer communities are found in the village at the present time; near the village there is an Old Believer cemetery, where the dead are buried to this day. Factors such as: remoteness from roads, infertile soils, flood meadows played a major role in the employment of the population of the communities. part of the community population.

The terrain on which the village is located is heterogeneous, has uplands and lowlands. The village is now cut by two streams that are tributaries of the Nerskaya River. There are three springs in the vicinity of the village: Nikolsky, on which a chapel is currently installed; Pyatnitsky, currently abandoned; and Kazenny, which is used by residents as a drinking well. The village of Gubino is one of the few villages of the settlement in which the population uses drinking wells located along the entire main street of the village. Unusually shaped wells are popularly called "Crane".

The indigenous population of the village still remembers the names of certain areas in the vicinity of the village preserved by the old people: Pyatnitskaya Gora, Podkrucha, Bryukhanovo, Zakharov Pogost, Pukova Gora. All of the listed areas of the area are located on the banks of the river. Probably with a story about Nerskaya, you need to start a story about the history of the village.

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Nerskaya river

On all old maps, the river, which still flows in the vicinity of the village of Gubino, was called Merska, or Merekaya. This is the left tributary of the Moscow River; it is named so, preferably, by the name of the Finno-Ugric tribe Merya, who lived in this territory. In neighboring Vokhna (now Pavlovo-Posadsky district) there was the village of Merya, which only recently changed its name. On the territory of neighboring Guslitsa was the village of Mereevo.

The settlement of the area went along the rivers, since in those distant centuries there were no dirt roads.

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Until 1301, the border between two ancient Russian principalities passed along the Nerskaya River, to the north, across the river, the Vladimir-Suzdal land began, from which the Specific Principality of Moscow later emerged, on south coast the limits of the Ryazan principality ended. Maybe those who guarded the borders of the Ryazan principality lived here. In the 11-15 centuries, boats with goods from Ryazan to Vladimir and back went along the river, after the annexation of the Ryazan lands to Moscow, the Moscow-Vladimir route was possible. Along with the confluence of the Nerskaya into the Moscow River, there was Myt, it was called Ust-Mersky. The name is formed from the words: "ust" and "Merska". The volost, which existed until 1929, also had the same name. Together, the Myta took a toll from passing boats. Now it is very difficult to believe in the navigability of the river, but the water level in the local rivers was much higher at that time. Given the terrain, the river in the vicinity of the village had the following appearance.

Sailing past the settlements of the communities, merchants or those accompanying the goods often stopped to wait, replenished the supply of provisions. Presumably, that is why, since those distant times, the section of the river with a high bank, on which there was a settlement of the Old Believer community, was called Bryukhanovo. Frozen winter rivers were the prototype of the first dirt roads; carts, princely messengers and warriors often moved along them. With the development of unpaved roads, the trade route along the Nerskaya ceased to function. The settlements of communities along the banks of the Nerskaya remained remote from the Kasimov tract, the local peasants lived in their own closed world, several Old Believer communities.

Zakharovka

The right tributary of the Nerskaya River flows between the villages of Gubino and Marinka, flowing into the Nerskaya. Zakharovka is a very small river, its length is only a few kilometers. But, despite this, it has its own tributaries - the right tributary is the Nikitovka River and the left one is Kharitoshevka, and the latter, judging by the map, has completely dried up and is now a swampy hollow west of the village of Dvornikovo. On the origin of its name from the one mentioned in 1504. onboard village of Kharitonovskaya.

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Accordingly, the name of the Zakharovka River is associated with the name of the village, which in the old days was located on its bank. According to the scribe book of 1631-34. and later documents, a graveyard with the Pyatnitskaya church is recorded here: “Paraskovey Pyatnitsa church (standing without singing), Gvozdninskaya volost, on the graveyard that was the village of Zakharovskoye, there is no arable land near the churches of Paraskoveya Pyatnitsa and the collapsed Nativity of the Blessed Virgin Mary in the courtyards (that is, in the place where the yards of the village stood) osmin in the field, and in two for the same, hay 100 kopecks; plows and mows the Gzhel volost Georgi with a weighty priest Fedor, gives the quitrent to the Bishop of Kolomna. Pyatnitsky churchyard with a functioning wooden church existed in the first half of the 20th century, and now there is a small rural cemetery.

So, judging by the cited document, in the second half of the 16th century, on the banks of the river, there was the village of Zakharovskoye, which apparently belonged to one of the guardsmen of Tsar Ivan the Terrible. The landowner unknown to us by his last name (his name may have been Zakhar) was undoubtedly involved in the construction of a temple complex here from two wooden churches - Pyatnitskaya and the Nativity of the Virgin. In the following decades, the end of the XVI - beginning of the XVII century. The village of Zakharovskoye and many surrounding villages were deserted, and the temples that stood here were left without a guardian. Later, the village was revived, and under the name of the “village of Zakharova” it was mentioned in the census book of 1646. However, in the list of Gvozdninsky villages of the early 18th century, Zakharovo is absent, therefore, people left it again. But the river on which the village was located has been called Zakharovka for several centuries.

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Events of bygone days

Having lost the opportunity to trade and exchange goods using the trade route along the Nerskaya, the inhabitants of the communities had to change their lifestyle: to engage in beekeeping, farming, animal husbandry, and feed on fees in the surrounding forests.

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Taking into account the memories of the old people transmitted by several generations, it was at this time from small settlements on the Zakharovka River and the community of the village of Bryukhanovo that a settlement was formed on the tributary of the Nerskaya, which was later called the village of Gubino. At this time, other villages began to form: Ashitkovo, Dvornikovo, Znamenka. Trade between the settlements contributed to the formation of dirt roads, it became possible to move to the Kosimovsky tract and beyond. Currently, there are several versions of the name of the village of Gubino.

At the beginning of the XX century. the river Kazenka was a swampy hollow. In places, the surface of the stream was completely covered with layers of moss, under which there was water. As children, we ran over these layers, like on a soft carpet. In the place, which the locals called Podkrucha, there were many swampy lakes and peat bogs, many stories remained from the old people that many livestock and wild animals died in such harmful places.

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In the first half of the XIX century. in the northeast of the village of Gubino, a lot of livestock that had died from illness was buried, grandfathers and great-grandfathers constantly talked about this. The burial ground was located in a lowland not far from the Nikolsky spring and was marked by mounds on all sides. The burial ground marks were clearly visible in the second half of the 20th century. The old people forbade mowing the grass from this place for fear of a second case. In the early 80s. 20th century all the lands and lowlands in the vicinity of the village were plowed up. This fate was also prepared for the burial ground.

Most likely, the name of the village came from harmful places, and judging by the topographic map of 1860, there were plenty of them in the vicinity. It should be noted that all the mentioned areas of the area in the vicinity of the village of Gubino are located on the Tracts (areas that differ sharply from the main relief). At the beginning, the settlement consisted of several households on the right tributary of the Nersky River, which was called the Kazenka, since it separated the forest from the wastelands and water meadows. The first buildings were located on a hill at a distance of half a mile from the current location of the main street. Near the buildings there was a small lake with a spring, and a small cemetery, which became known from the old people.

As children, we often ran through the birch grove between the graves, which were overgrown, but then had a shape and direction west-east. There were not many of them, some had large stones. The lake near the cemetery was overgrown and had a teardrop shape with a flowing stream. A little to the west there was exactly the same lake both in size and shape, it has been preserved. The river Kazenka originates from it. During earthworks for the arrangement of cultural pastures in the 70s. 20th century a small cemetery in a birch grove was destroyed, as well as a lake with a spring. Who and when was buried in a birch grove, who were the first inhabitants of the village, I do not know. The only thing that reminds of those distant times is a buried lake and a spring oozing from the ground on a hill, which reminds of itself and the first settlers of the village of Gubino. Large stones from the graves have also been preserved - time is powerless before them.

In the 17th century all the surrounding villages of the Gvozdninskaya volost were donated several times (passed from hand to hand). In 1679, the village of Gubino (as part of the Gvozdninskaya volost) was located

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run by the Palace Stable Office. At the beginning of the XVIII century. the villages of Gubina and Ashitkov were donated by Tsar Peter I to Alexander Menshikov, after whose overthrow and arrest in 1727, the surrounding villages, like the entire Gvozdninskaya volost, again went to the Palace Chancellery. Analyzing the maps of 1774, 1792, 1800, it is safe to say that the village of Gubin was born twice. The following villages are marked on the map of 1774: Gubina, Ashitkova, Sherpina, Isakova. Eighteen years later, on the map of 1792, the villages of Gubina and Ashitkov were not marked.

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The fact that the village was born twice is also evidenced by the fact that the current location of the central street is approximately 600 meters east of the first buildings. Most likely, the dirt road between the villages of Aleshina - Pyatnitsky Pogost - Dvornikova played the main role here. The fact that the road passed the hill on which the first buildings were located suggests that the village of Gubin for some reason was deserted. At this time, whole settlements of peasants were sent to the Urals. The metallurgical plants of the Demidovs required many workers. Labor was mostly manual, the peasants could not stand it for a long time, new settlements were bought to replace them, and this went on for several decades. In 1796, Emperor Paul I, by personal decree, granted the lands on which the Gvozdninskaya volost was located, to the medical staff of the imperial family, Ivan Felipovich Bek, tutor of Elizabeth Grigorievna Temkina, daughter of Empress Catherine II and Prince Grigory Potemkin. The composition of the granted estate (1500 souls of peasants) included the villages: Ashitkova, the village of Bekov, Fomina, Nikulin, Zabusov, Yurasov, Aleshina, Isakov, Gubina, Shchelpina.

Ivan Filipovich Bek built a manor for himself in the village of Mikhaleva, which since then has become known as the village of Bekovo, Mikhalevo too. After the death of the old doctor in 1811, the estate was inherited by his son, Alexander Ivanovich Bek. Who built the Church of the Nativity in his estate. In which Fedot Afanasyevich Shinkov, a native of the village of Alyoshinsky, served as a church warden. After the death of A.I. Beck, the estate was divided between his two granddaughters, the younger Vera and the eldest Maria, who later became the wife of Count A.M. Lamsdorf.

However family life did not work out, the count in the family was a tyrant, the discord in the family was complete. Maria Ivanovna went abroad, where in 1869 she suddenly died away from her relatives, leaving the count with four young children (Nikolai, Pavel, Dmitry and Maria). After the death of Maria Ivanovna, A.N. Lamsdorf and his children inherit his wife's estate in the Bronnitsky district. The count with his children initially settled in St. Petersburg on Liteiny, then moved to Moscow. Since 1869, he was a real stately councilor, since 1874 - hordemeister, then - obergormeister. In the name of his children, the count buys a plot of land with a two-story stone house from the Ashitkovsky peasants, which he rebuilds into a manor with a luxurious park.

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In the kindred families of the Vyazemskys, Gorchakovs, Sheremetevs, after the death of his wife, the pedantic count does not like. Maybe that's why, in order to prove himself, the count sells a furnished house in Ashitkovo and builds a subsequently famous estate on the site of the village on the forest that had burned down by that time. Next to the estate, a brewery is being built, focused on raw materials (hops), which in in large numbers grown on the lands of the village of Gubino. Leaving the service, the count, completely gives himself to the estate. At his request for railway the Ashitkovo half-station was being built, from which a railway line was being built to the brewery, water meadows were being developed, churches were being built and consecrated, elementary zemstvo schools were being built in all villages. At the end of the 19th century, serf relations proved to be a brake on further development region. In order to bring the state out of the crisis, the landowners are building patrimonial factories on their estates. For their peasants. A class of serf manufacturers and wealthy peasants was formed, who paid their landlord a tax of 50-70% of the profits. Despite the high taxes, the most enterprising peasants accumulated a lot of capital, directing them to the development of production, the construction of houses and temples.

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In the middle of the 19th century, the village of Gubino was one of the large villages of the Gvozdninskaya volost. On the topographic map of the 19th century, one street is visible from the Belovs' house to the Kazyonka River. At this time, several areas of employment for peasants were outlined in the villages. Home weaving - Belovs; Hop-growing - Ivanovs; Animal husbandry - Mushrooms.

The Belov brothers were partners in the weaving industry they organized in the village of Gubino. They supplied the peasants with looms using the free labor of the peasants of the village of Gubino. At the beginning of the 20th century, the Belovs founded a weaving manufactory, which in the years Soviet power called Pioneer. Now the building built by the Belovs has been preserved, and later buildings were taken away during the “Perestroika”, after which the village of Gubino lost all jobs. The Belov family owned 2 two-story houses. Both houses went to the Soviets in 1918. The owners were evicted to a production facility, a warphouse, which was located behind the building that once belonged to them. two-story house. In 1929, the Belov family was re-evicted. In the houses once belonging to the Belovs during the years of Soviet power there were: Shops, elementary and evening schools, ateliers. One building has been preserved and is a private household. The main building, next to the warping yards, was destroyed by fire in the 1980s.
Both brothers, after repeated humiliation during the years of Soviet power, found peace at the Ashitkovsky cemetery. The families of manufacturers shared the fate of many thousands of those who were humiliated during the repressions. (See the book of memory of the victims of political repressions of the Voskresensky district.)
Ivanovs - Ivan with his wife Evdokia, natives of the village of Gubino, were engaged in the cultivation of hops. Having large plantations, they used the hired labor of the peasants of the village of Gubino and the surrounding villages. By supplying raw materials to breweries in Germany, they managed to accumulate considerable capital. The Ivanov family owned a two-story red brick house in the village of Gubino, which has survived to this day. In 1918, the building went to the Soviets and was used for various purposes. Administrative workers lived in it, there was a first-aid post, a library. Now it is social housing.

The son of the Ivanovs, Ivan Ivanovich, like his parents, was engaged in hop growing, for pressing raw materials he built a hop press next to his house, which was located behind his parents' house. Buying raw materials from the peasants, processing it, he sold it to Lamsdorf's breweries.

The Ivanov families were part of the Old Believer community in the village of Gubino. They visited the Old Believer Church (Prayer), which was built with the hope of local Old Believers on a hill behind the Ivanovs' houses (now it is the territory of the Guba Palace of Culture. In the church, he performed Old Believer rites, Ivanov Savatiy Petrovich was a chorister.

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Arrested on a denunciation in 1937, shot on August 17. In the 1930s, the Old Believer chapel was closed, and a village club for working youth was set up in it. Before the closing of the chapel, the villagers, who were part of the Old Believer community, sorted out church books and other utensils to their homes. Due to these circumstances, several prayer houses were formed in the village. Ivanov Ivan and Evdokia found peace in the Old Believer cemetery of the village of Gubino. The families of the Ivanov children shared the fate of many thousands of those who were humiliated during the years of repression.

Gribovs, Yakov Nikolaevich with sons Alexei, Vasily, Grigory, natives of the village of Gubino were large meat merchants. The farm had a large allotment of land, solid wooden house with commercial buildings. The increased demand for meat and dairy products already at the end of the 19th century contributed to the development of domestic trade. In the village at this time, several trading shops and tea houses open. One of the teahouses belonged to the Gribov family.
After the October Revolution, Alexei Yakovlevich Gribov separated from his father. Having a solid house, a horse, several heads of livestock, like his father, he was engaged in meat trading. In the early 1930s he kept a tea shop. Finished trading in 1928.
As a major meat merchant, he was disenfranchised and arrested in 1931. The property passed to the councils. In a house that once belonged to the family of A.Ya. Gribov located a kindergarten. Gribov's family A.Ya. was evicted to the Kemerovo region.

The Golikovs, Andrianovs, Khokhlovs, Golyshevs, Shtanikovs, Kataevs, Sokolovs - this is only a small part of the families of the Guba families who undoubtedly played an important role in the development of not only the village, but also the Ashitkovskaya volost. The ideological struggle at the beginning of the 20th century, manifested by the October Revolution of 1917, as it turned out later, did not unite the inhabitants of the villages. The fight against wealth, the civil war, all this divided the peasant families into whites and reds, into the poor, the middle peasants and the prosperous. This stratification in the years of continuous collectivization of peasant families will lead to another dispossession of their fellow villagers and fellow countrymen.

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At the end of the twenties, the position of the ruling in Russia communist party began to deteriorate rapidly. Bringing to life the revolutionary slogans: land for the peasants; factory workers, the young Soviet state entered the time period of the NEP, which replaced the policy of "War Communism" at the tenth congress of the RKPb on March 5, 1921. Having received national property, land and economic freedom in their hands, the hardworking peasant families of the village of Gubino were able to seriously improve the well-being of their families in a short time period.

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Huge hop plantations, apiaries for up to a hundred bee families, cattle, etc. Many families, having traveling horses and duly issued permission, were engaged in carting. By the end of the 1920s, a new stratification of society took place, dividing peasant families into the poor, middle peasants and kulaks. Feeling an internal threat, the councils to equalize the welfare of peasant families enter a period of complete collectivization. Being one of the large villages of Ashitkovsky, soon Vinogradovsky district, where only nine families for a hundred households enrolled in the collective farm, named in memory of the revolutionary Sergei Ivanovich Vinogradov, who was shot in 1905, caused a lot of trouble for the young government. Poor families, having nothing, having enrolled in the collective farm, became the masters of the situation. The lands conquered by the fathers in the civil war go to the newly formed collective farms, and the acquired property is described by the worker-peasant inspections. All those who did not want to share the fate of the poor, having taken away voting rights, were recorded in kulak families, who would soon share the fate of many thousands of those humiliated during the years of political repression. Having vast experience in how to select and divide the leadership of the district to accommodate the board of the collective farm, he repeatedly evicted the family of the manufacturer Belov from the production building of the warp, located behind the two-story house that once belonged to them. Warehouses of manufacturers are used to store the common inventory transferred by the peasant families who joined the collective farm. Orchards become the property of the collective farm. Despite the property that was given to the collective farm as a gift and peasant labor valued by workdays, for the first time in years the collective farm movement did not produce positive results.

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The piety of peasant families, a large community with a functioning Old Believer prayer service, churches operating in nearby graveyards and in the village of Ashitkovo. All this, according to the party leadership, hindered the collective farm movement. A similar picture was observed in neighboring villages and villages.

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Having strengthened anti-religious propaganda in educational institutions, attracting schoolchildren to the collective farm fields, the soviets already in the mid-thirties began to fight the Church. Having closed the Old Believer chapel in the village, the soviets are reshuffling state structures. The cult building traditionally houses the village club of working youth, which moved from the two-story house of the Belov family. The Guba village council soon moved from the house of the Ivanov family to the vacated premises, and the two-story brick building of the Ivanovs was occupied by a library with a reading room. Having freed themselves from objectionable fellow countrymen who have replenished a huge army of convicts, taking the property of the Belov factory owners as a basis, the soviets take the first steps of rapprochement with the people. Having concentrated in one place, next to the weaving factory: the school, the village council and the board of the collective farm, the young government begins the construction of a new society.

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Being one of the large villages of Gubino, once again it is cut into several streets, the state end receives the status of two streets: Krasnoalekseevskaya (from the Morozovskaya tea house to the ancestral home of the priest Nikolai Golyshev (Egoryevsky) and the street named after 40 codes (later it will be renamed Kalinin street). the former estate of Lamzdorf, the young government opens the first seven-year school for collective farm youth focused on the nearest villages and villages.In the curriculum of village schools there is a powerful propaganda of the collective farm movement.Paying great attention to the pioneer movement, which changed the code of childhood back in 1922, the councils put ideological education in the first place Anti-religious propaganda in educational institutions gradually changed the attitude towards faith in Christ.More and more often, instead of Orthodox crosses, monuments with revolutionary slogans appear on graveyards.

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Orthodox crosses from ancient graves, once in the hands of the pioneers, serve only as entertainment for the young public. The unsettled world situation caused by fascism united the people, school curriculum introduce a subject teaching school-age children how to handle weapons. In the neighboring village of Ashitkovo, a workshop for sewing soldier uniforms is being opened. The country is preparing to repulse the enemy, who by that time had conquered many European countries, not even suspecting that the coming war would drag on for a long four years, taking away more than twenty million sons and daughters.

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That terrible war went through every family. The names and surnames of our fellow countrymen, who won the world for future generations at the cost of their lives, are forever immortalized on the marble slabs of the monument to fallen soldiers erected in the seventies on the territory of the Guba region. high school. The long-term path to victory, washed with the blood of fellow countrymen, once again rallied the people, who learned during the war years to live and enjoy simple human joys. With the beginning of the restoration of the national economy destroyed by the war, another consolidation of administrative districts took place. Being one of the large villages of the Vinogradovsky district, the village of Gubino retained the village council, and the board of the Vinogradov collective farm was also located in the former Belovsky building next door. The vacated building of the Belovskaya Warehouse was adapted for storage. Yearning for a peaceful life during the war years, the people gladly took part in the improvement of their native village. Houses that once belonged to the Gribov family (during the war years, a kindergarten and a school) were transferred to an old settlement for construction kindergarten. The construction of collective farms began near the Pioneer weaving factory. Collective-farm rabbitries were built on the tract with the fixed name "Podkrucha", thanks to which the locality was called "hare pits" among the inhabitants. The recesses from the buildings were visible in the tract until the eighties of the 20th century and were leveled during the construction of a warehouse for chemical fertilizers. On the outskirts of the street named after Kalinin (Kazyonny end), mechanical threshers with a canopy for drying grain were equipped. All newly commissioned facilities in the village of Gubino were built by a construction team, in whose staff there were Guba women, the hands of which the national economy destroyed by the war was restored.

The past decades, another revolution called Perestroika, which once again changed values. All this allows once again to rethink the famous phrase "What is good, what is bad?" Even one person can write a historical article, but only society can do and, more importantly, evaluate history.

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Therefore, what was, was. Among the natives of the village of Gubino there are surnames of residents that today's generations can be proud of. Khokhlov Ivan Sergeevich (1885-1973) from a family of poor peasants. He began his career as a home-based weaver, after which he worked at the weaving manufactory of the Guba manufacturers Belovs. After the October Revolution, he was an active participant in the revolutionary movement. Having united the Guba peasants into a detachment (125 sabers) on the side of the Red Army, he participated in civil war. Soon after returning from injury to his native village, he was assigned to work in the volost executive committee, from where his career growth began. For several years he formed food carts for the Red Army, was a member of the workers' and peasants' inspection. After the formation of the Vinogradovsky district, Ivan Sergeevich oversaw the district newspaper "Stalin's Way", then worked together with Rozhnov D.S., Timofeev, Vasin S.I. in leadership positions in the newly formed region. At the age of 40, he was transferred to the Bronnitsky district, where he was elected to the leading posts of the Ramensky district executive committee. Then he was elected chairman of the Moscow City Executive Committee. In 1940, at the third session of the Supreme Council of the RSFSR, he was unanimously approved for the post of head Russian government. During the Second World War, transferring the affairs to Kosygin A.N., who later replaced him as chairman of the government of the RSFSR, spent the entire war on the fronts, was a member of the military council of the Western and Belorussian fronts. He finished the war in Koenigsberg with the rank of Lieutenant General. After the war, he worked in the ministries of the RSFSR and the USSR.
Andreanov Vasily Ivanovich, born in 1891, a native of the village of Gubino, Ashitkovsky volost, a participant in the First World War of 1914-1917. One of the few who was awarded the St. George Crosses of all four degrees. At the age of 22, Vasily Ivanovich was transferred to serve in the 71st infantry regiment, which was then located in Poland. Vasily Ivanovich became a full Knight of St. George on the Austro-German front. Considering that the highest military distinction, established for soldiers, sailors and non-commissioned officers in 1807, the St. George Cross was awarded for personal courage shown on the battlefields, then we can be proud of our countryman with full confidence, on whose chest, in addition to other awards, all four George crosses.

In the village, the icon was placed in the Old Believer prayer house. She stayed there until the great fire of 1847.

The ancient land of Guba acquired a glorious history. In past centuries, there was a skete here - a monastery founded by the monk Joseph, inhabited by 15 nuns who accepted the Belokrinitsky hierarchy. The skete was in possession of one tithe of land. Over the years, Gubino and its temple in the name of the Kazan Icon of the Most Holy Theotokos were visited by the Old Believer primates of Moscow and All Rus', Archbishop Meletius and Metropolitan Alimpiy.

The magazine “Old Believer Thought” in 1915 reported: “On November 15 of this year, in the Church of the Assumption of the Blessed Virgin Mary, on Apukhtinka in Moscow, a solemn service was held on the occasion of the bringing to the temple of the miraculous image of the Kazan Mother of God (from the village of Gubinskaya). The All-Night and Divine Liturgy was performed by Archbishop Meletius... The permanent stay of the aforementioned miraculous icon in the Guba Kudykinskaya volost of the Pokrovsky district of the Vladimir province.

In Guslitsy, a procedure was established for honoring the miraculous icon of the Queen of Heaven: on June 11, the celebration of the meeting and the celebration of the icon with a procession took place in Selivanikha, on the 12th - in Stepanovka, on the 13th - in the settlement of Abramovka, on the 15th - in Shuvoy, on the 17th - in Nareev. These days, all work stopped even in mechanical weaving factories. Prayer in honor of the arrival of the shrine began in the evening with an all-night service, and in the morning a Divine Liturgy was held with a solemn speech, after which, by the ringing of bells, everyone gathered for a procession around the village through the fields. Molebens with water consecration were also served here. Then the icon followed to a neighboring parish.

The clergy of the dominant church often took up arms against the miraculous icon, looking for an opportunity to take it away from the Old Believers. Until the 80s of the 19th century, even the open transfer of a holy icon from a church across the street with singing was considered a crime, and almost the entire district police was put on alert. The Old Believers zealously and vigilantly guarded the dear shrine: they hid the icon from the authorities in bins, in rye, etc. If the icon was taken to another village, then usually it was hidden in the middle of some luggage in order to avoid the suspicion of the police. Until 1915, the icon was in the house of the Kokunov brothers.

After the Victory of our people over fascism, believers and spiritual Orthodox pastors received some relief from the Stalinist government. The building of the Guba temple desecrated by the authorities was returned to the local Old Believer community. From 1945 to 1960 the local parish was headed by Father Sergius. He immediately took an active part in the restoration of the temple. According to the recollections of parishioners, Fr. Sergius had a magnificent singing voice. It is also said that for many years before his priesthood he served as a deacon in the Old Believer Intercession Cathedral at the Rogozhsky cemetery in Moscow. Following him, from 1960 to 1962, Fr. Maksim. According to old-timers, he comes from Guslits. During these years, believers experienced new "attacks" of Khrushchev's militant atheism.

Then, for almost a decade, the Guba temple did not have a permanent rector. In the 1980s, priests were sent here by the Moscow Old Believer Archdiocese. And, finally, in 1992 Father Zotik (Eremeev) became a permanent priest. He was ordained to this rank by the first Old Believer Metropolitan of Moscow and All Rus' Alimpiy. Even when Fr. Anthony about. Zotik zealously served in the Guba church as an usher. Zotik Ioasafovich Eremeev himself was born in 1947 in a family of indigenous Old Believers. Later he graduated from the Theological Seminary. Until 1994-1995 O. Zotik was the rector of the temple, he suffered a lot from the blasphemers who tried to rob the shrine and steal the miraculous icon of the Kazan Mother of God.