Novgorod legend Yes, there were executions on the people... The ends have been burning for six weeks now! The royal archers gathered back on their march to Moscow. The numb Ivan sent the bishop to make the people laugh, So that, sitting on a white filly, He would beat the tambourines and amuse. And the Novgorodians, without arguing, looked

Novgorod uprising 1650, one of the urban uprisings of the mid-17th century. The reason for the start of the N. century. was caused by an increase in bread prices, which arose due to large government purchases of grain. The rebel artisans, part of the archers, and the urban poor in mid-March 1650 removed the governor F.I. Khilkov from power and destroyed the courts of the “best” people: V. Nikiforov, M. Vyazma, N. Teterin and others. The rebels elected zemstvo elders and appointed head of the city government, metropolitan clerk I. Zheglov.

March 17, Metropolitan of Novgorod Nikon cursed the new rulers of the city from the church pulpit, for which he was beaten by a crowd of people on March 19. Sent to Novgorod by the Tsar Alexey Mikhailovich nobleman Solovtsov was arrested and spent several days on guard. Attempts by the rebels to contact the rebellious Pskov (see. Pskov uprising 1650 ) failed. The internal struggle in Novgorod between the city's lower classes and wealthy people, the hesitations and inconsistency of I. Zheglov, as well as the firm position of Metropolitan Nikon, who strictly defended the interests of the tsar, led to the defeat of the N. century.

The army of Prince I.N. Khovansky, which arrived near Novgorod, stood at its walls for several days and on April 13 entered the city without resistance. The leaders of the uprising were arrested, five of them were executed, more than a hundred people were whipped and exiled to the north, to Astrakhan and the Terek.

The strengthening of class contradictions in Novgorod was influenced by the Moscow and Pskov uprisings of 1648 and 1650. The struggle between the “betters” and the “lesser” flared up with particular force in Novgorod in 1649 during the selection of delegates to the Zemsky Sobor. As a result, two representatives from Novgorod were elected to the council - one from the “best”, the other from the “younger”. The immediate cause of the uprising was the export of grain to Sweden. Russian ambassadors to Sweden in 1649 agreed to pay 190 thousand rubles to Sweden as compensation for defectors from areas captured by Sweden from Russia. Part of the established amount had to be paid in rye, which was allowed to be purchased in the Ilmen region. Bread prices increased sharply. Merchants and feudal lords became rich, but the working people starved.

The uprising began on March 15, 1650. The townspeople gathered at the zemstvo hut on the Trade Side. The initiator of the uprising was the shoemaker Elisha Lisitsa. He incited the people against the Stoyanovs, saying publicly that the “guest” Semyon Stoyanov was smuggling bread and meat abroad. Outraged by the actions of the Stoyanovs, a large crowd of “young” townspeople gathered near the zemstvo hut and moved to the Stone Town - Detinets. The rebels removed the guards at the gate and rang the alarm bell. The archers joined the townspeople.

A trusted person of the Stoyanovs reported about the uprising to Moscow in the name of Vasily Stoyanov: “...Yes, Vasily Gavrilovich, your house was plundered by archers and Cossacks and all the townspeople, as soon as Anna Maksimovna left with your children... And your family, Vasily Gavrilovich, who has only been alive for a while, is lying close to the priest at Mikhaila’s place, he doesn’t dare live in his own yard, and the mansions were all broken... Yes, there is a rumor going around the world that they wanted to rob the shop at Semyon Ivanovich’s Settlement...” Late Novgorod chronicles of the 17th century also mentioned the destruction of the courtyards of wealthy merchants Mikhail Vyazmin, Vasily Varvarin, Vasily Proezzhalov, and Andrei Zemskov. Semyon Stoyanov managed to escape and tried to get to Moscow. The archers and Cossacks rushed after him, overtook him 300 miles from Novgorod and brought him back.

On March 16, the second day after the start of the uprising, the rebels broke into the courtyard of Metropolitan Nikon, freed two prisoners - Ivan Zheglov and Ignatius Molodozhnin - and put them in charge of the Novgorod zemstvo hut. The Novgorod governor Khilkov hid in the metropolitan courtyard.
Although the uprising was started by the townspeople, it gained true scope after the archers went over to the side of the people.
The rebels were opposed by nobles, clergy, Streltsy bosses and the “best” townspeople. The clergy were the direct accomplices of the governor in suppressing the uprising. Voivode Khilkov and Metropolitan Nikon maintained contact with Moscow with the help of clergy.
On March 17, Nikon cursed Zheglov and all the rebels. Having learned about this, on March 19, the rebels, led by Ivan Zheglov, went to the metropolitan courtyard at the sound of the alarm. Nikon tried to calm the rebels, but was beaten by them.
In Novgorod, it was as if two governments were formed: one on the Sofia side, the other on Torgovaya, in the zemstvo hut. At that time, power in the city was in the hands of the rebels. The main role in the uprising began to be played by the lay assembly and the zemstvo hut. The supreme power, thus, passed to the secular gathering - a meeting of Novgorod residents, primarily townspeople and archers. When gathering a secular gathering, they sounded the alarm on the city tower or at St. Nicholas Cathedral in the Courtyard. There, on the ancient square, where the Novgorodians’ meeting once held a noisy meeting, the rebels gathered. Sometimes a secular gathering took place at the lodge, and at such meetings general issues were resolved.
The government formed after the uprising included Ivan Zheglov, Ignatius Molodozhnin, Ivan Olovyanichnik, Elisha Lisitsa and one of the “best” Novgorod people - Nikifor Khamov.
Ivan Zheglov played a major role in the government. By the time Nikon arrived in Novgorod, Ivan Zheglov was the butler of the St. Sophia House - the first person after the Metropolitan, in whose hands were all the ways of managing the possessions of the St. Sophia Cathedral. Nikon did not get along with Zheglov. By the beginning of the uprising, Zheglov was taken into custody. The persecution and arrest of Zheglov created his popularity among the people, so he led the uprising. But the real leader of the “smaller” townspeople was Elisha the Fox. He led the people to the Stone City. The fox took part in the defeat of the court of Stoyanov and other Novgorod rich people. He called for open resistance to the tsarist troops and for joining the rebel Pskov.
The outcome of the uprising was negatively affected by the fact that in the zemstvo hut there were not ordinary streltsy, but the so-called Pentecostals, that is, the streltsy elite.
Moscow learned about the uprising in Novgorod on March 20. On the same day, the government sent a detachment led by Prince Khovansky. Khovansky had insignificant forces at his disposal. He pinned his main hope on the nobles and boyars, who were supposed to join the detachment on the way. According to the royal decree, Khovansky had to take a roundabout road - to Kresttsy, Staraya Russa, Korostyn, Mshaga in order to cut off Novgorod from Pskov. Khovansky changed the route and moved to Novgorod along the high road from Krestets, through Bronnitsy.
Zheglov not only did not intend to defend the city against Khovansky, but he himself was ready to join his army. Carefully hiding his plan from the rebels of Novgorod, Zheglov sent a letter to Khovansky, in which he expressed complete submission to him.
The rebels of Novgorod hoped for help from Pskov as their last refuge in the event of failure of the uprising. Elisha Lisitsa, who led a group of supporters of stubborn resistance to Khovansky and the tsarist government, declared in the zemstvo hut: “We will not let the boyar Prince Khovansky into the city.”
Novgorodians prepared to defend the city. Expecting a siege, they intended to move from a small wooden earthen city to a stone fort, and take bread from the royal and metropolitan granaries. The rebels also had high hopes for their petitions sent to Moscow. These hopes were hypocritically supported by many opponents of the uprising in order to lull the vigilance of the rebels. Nikon himself convinced them of the possibility of royal mercy and, through the city priests, campaigned for an end to the uprising.
Nikon and Khovansky managed to separate the streltsy and the “lesser” townspeople. The split among the rebels weakened their strength and decided the outcome of the uprising. On April 13, Khovansky entered Novgorod with his detachment. The uprising was suppressed.

From April 24 to May 7, the rebels were searched for. Of the 190 people, 30 were found.
They learned about the suppression of the Novgorod uprising in Pskov, but this news did not cause the action that the government expected. The Pskovites were preparing a strong rebuff to Khovansky.
A particular danger to the government was posed by peasant uprisings that coincided with the uprising in Pskov, covering a number of districts and almost the entire Shelonskaya Pyatina. The peasants burned the houses of the nobles, forcing the landowners to leave their estates, and together with the Pskov archers they attacked Khovansky’s troops.
Although the 1650 uprising in Novgorod and Pskov was suppressed, there was unrest there for a long time.

The Pskov uprising was not the only one in the Russian state at that time. Peasant uprisings tormented the northwestern districts and continued until February 1651. And although Khovansky’s army managed to capture and suppress a similar uprising in Novgorod, the royal detachment was exhausted and weak. In addition, unrest did not stop in the suburbs of Pskov. Moscow itself was concerned about the growing tension with Sweden, which could lead to a new war. Therefore, in the summer of 1650, the tsarist government was forced to convene a Zemsky Sobor, at which some concessions were promised to the rebels. Representatives of the Zemsky Sobor, led by Bishop Raphael of Kolomna, arrived in Pskov on August 17. However, by their arrival, representatives of the city elite had seized power in the city, and the attempt of the city’s lower classes to raise a new uprising on August 20 was unsuccessful. On August 25, the power of a governor was established in the city. In October, the leaders of the Pskov uprising of 1650 were arrested, tortured and exiled.

Novgorod uprising 1650, one of the city. uprisings of the mid-17th century. The reason for the start of the N. century. was caused by an increase in bread prices, which arose due to large government purchases of grain. The rebel artisans, part of the archers, and the urban poor in mid-March 1650 removed the governor F.I. Khilkov from power and destroyed the courts of the “best” people: V. Nikiforov, M. Vyazma, N. Teterin and others. The rebels elected zemstvo elders and appointed head of the city government, metropolitan clerk I. Zheglov.

On March 17, Novgorod Metropolitan Nikon cursed the new rulers of the city from the church pulpit, for which on March 19 he was beaten by a crowd of people. The nobleman Solovtsov, sent to Novgorod by Tsar Alexei Mikhailovich, was arrested and spent several days on guard. The rebels' attempts to contact the rebellious Pskov (see Pskov uprising of 1650) failed. The internal struggle in Novgorod between the city's lower classes and wealthy people, the hesitations and inconsistency of I. Zheglov, as well as the firm position of Metropolitan Nikon, who strictly defended the interests of the tsar, led to the defeat of the N. century.

The army of Prince I.N. Khovansky, which arrived near Novgorod, stood at its walls for several days and on April 13 entered the city without resistance. The leaders of the uprising were arrested, five of them were executed, more than a hundred people were whipped and exiled to the north, to Astrakhan and the Terek.

Copper Riot happened in Moscow, July 25, 1662. The reason for the Copper Riot was the following circumstances. Russia waged a protracted war with the Polish-Lithuanian Commonwealth for the annexation of Ukraine. Any war requires huge funds to maintain an army. The state was sorely short of money. Then it was decided to introduce copper money into circulation. This happened in 1655. From a pound of copper, worth 12 kopecks, coins worth 10 rubles were minted. A lot of copper money was immediately thrown into use, which led to the population’s distrust of it and inflation. It is worth noting that taxes to the state treasury were collected in silver money and paid in copper. Copper money was also easy to counterfeit. By 1662, the market price of copper money had fallen by as much as 15 times, and the cost of goods had increased significantly. The situation worsened every day. The peasants did not transport their products to the cities because they did not want to receive worthless copper for them. Poverty and hunger began to flourish in the cities.

Copper Riot prepared in advance, proclamations appeared throughout Moscow in which many boyars and merchants were accused of conspiring with the Polish-Lithuanian Commonwealth, ruining the country and betrayal. The proclamation also contained demands to reduce taxes on salt and abolish copper money. It is significant that the discontent of the people was caused by almost the same people as during salt riot.

The crowd split into two parts. One, in the amount of 5 thousand people, moved to the king Alexey Mikhailovich in Kolomenskoye, the second smashed the courts of the hated nobles. Alexey Mikhailovich The rioters found him at a prayer service. The boyars went to talk to the people, but they were unable to calm the crowds. I had to go myself Alexey Mikhailovich. People beat their foreheads in front of the king, demanding to change the current situation. Realizing that the crowd cannot be calmed, Alexey Mikhailovich spoke “quietly,” and persuaded the rebels to be patient. People grabbed the king by the dress and said, “What to believe?” The king even had to shake hands with one of the rebels. Only after this did the people begin to disperse. The people were leaving Kolomenskoye, but on the way they met the second part of the crowd, which was going to where the first was leaving. The united, dissatisfied crowd of 10 thousand people turned back to Kolomenskoye. The rebels behaved even more boldly and decisively, demanding the boyars be killed. Meanwhile, the faithful arrived to Kolomensky, Alexey Mikhailovich, rifle regiments and dispersed the crowd. About 7 thousand people were subjected to repression. Some were beaten, some were sent into exile, and some were branded with the letter “B” - rebel.

IN copper riot Only people from the lower strata of society participated - butchers, artisans, peasants. The result of the copper riot was the gradual abolition of the copper coin. In 1663, the copper yards in Novgorod and Pskov were closed, and the printing of silver money resumed. Copper money was completely withdrawn from circulation and melted down into other necessary copper items.

The campaign of Vasily Us. One of the main areas where fugitive peasants were sent was the Don. Here, on the southern border of Russia, the principle was in force: “There is no extradition from the Don.” Defending the borders of Russia, the Don Cossacks often undertook successful campaigns (the so-called “zipun campaigns”) against the Crimea and Turkey, returning with rich booty. In 1658-1660. Turks and Crimean Tatars blocked the exit to the Azov and Black Seas: two towers were built at the mouth of the Don, blocking the river with chains stretched between them. The Caspian coast increasingly became the target of Cossack attacks.

In 1666, a detachment of 500 Cossacks led by Ataman Vasily Us undertook a campaign from the Don through Voronezh to Tula. The Cossacks, wanting to earn a living through military service, went to Moscow to offer their services to the government in connection with the war between Russia and Poland. During the movement, peasants who fled from their masters, as well as the townspeople, joined the otrad. Vasily Us's detachment grew to 3 thousand people. With great difficulty, the tsarist commanders, with the help of regular troops, forced Vasily Us to retreat to the Don. Many of the participants in Vasily Us’s campaign subsequently joined the rebel army of Stepan Razin.

Stepan Timofeevich Razin. S.T. Razin came from a homely Cossack family: his ancestors in the first generation probably belonged to the Cossack elite. As one of his contemporaries reports, “his appearance was majestic, his posture was noble, his expression was proud, he was tall, his face was pockmarked. He had the ability to inspire fear and love.” S. T. Razin knew well the situation and needs of the people. He visited Moscow with the Cossack embassy. Twice he passed through the whole of Russia from the Don to the Solovetsky Islands in the White Sea. He led individual Cossack campaigns. It is no coincidence that the personality of S.T. Razin composed numerous legends, songs, tales.

In 1667, under the leadership of S.T. Razin's golutvennye (poor) Cossacks, going on a campaign for zipuns, captured the Yaitsky town (modern Uralsk) and made it their stronghold. In 1668-1669 they subjected a devastating raid to the Caspian coast from Derbent to Baku, defeating the fleet of the Iranian Shah. With rich booty through Astrakhan and Tsaritsyn S.T. Razin and his army returned to the Don. This campaign did not go beyond the usual Cossack campaign for booty.

Church reforms of Nikon. Church reform was dictated by the need to strengthen discipline, order, and moral principles of the clergy. Expanding ties with Ukraine and the Greek East required the introduction of identical church rituals throughout the Orthodox world. The spread of printing opened up the possibility of unifying church books.

At the end of the 40s of the 17th century. In Moscow, a circle of zealots of ancient piety was formed. It included prominent church figures: the royal confessor Stefan Vonifatiev, the rector of the Kazan Cathedral on Red Square John, the royal bed-guard F. Rtishchev, outstanding church leaders from Nizhny Novgorod Nikon and Avvakum, etc.

The son of a Mordovian peasant, Nikon (in the world Nikita Minov) made a rapid career. Having taken monastic vows on the distant Solovetsky Islands, Nikon soon became the abbot (head) of the Kozheozersk monastery (Kargopol region). Nikon had an acquaintance and friendship with Tsar Alexei Mikhailovich, whose support he enjoyed for a long time. Nikon becomes archimandrite of the Moscow Novospassky Monastery - the family tomb of the Romanovs. After a short stay as Metropolitan of Novgorod (just during the Novgorod uprising of 1650), Nikon was elected Moscow Patriarch in 1652.

By the middle of the 17th century. It turned out that in Russian liturgical books, which were copied from century to century, many clerical errors, distortions, and changes had accumulated. This is not surprising: scribes, using the texts of old manuscripts, could not read everything; they added some things from memory, speculated, corrected them, and thereby often distorted the meaning of what was rewritten.

The same thing happened in church rituals. Many people who know the liturgy condemned polyphony during church services. The latter walked long and tediously, according to the church charter, and the priests followed a very unique path: they read their own prayer, at the same time the sexton read his, and the choir sang psalms. Simultaneous reading and singing filled the church with noise and discord. The parishioners could not make out anything and expressed dissatisfaction. And others, taking advantage of the turmoil, talked about worldly affairs and concerns, winked at each other, and all decorum went down the drain.

The custom of making the sign of the cross with two fingers, which came from our fathers and grandfathers, according to many parishioners, was also erroneous and sinful: it is necessary to put down the cross with three fingers.

Some said that it was necessary to correct liturgical books and rituals, trying on old, ancient Russian models, the decisions of the Hundred Glava Council (1551), which established the inviolability of the rituals of the Russian Church. Others believed that the ancient Russian manuscripts themselves contained many clerical errors and mistakes, and therefore only the Greek originals, from which Russian translations were once made during the times of Ancient Rus', could serve as models.

At the end of the 40s. XVII century From Kyiv, the learned monks Epiphany Slavinetsky, Arseny Satanovsky and Damascene Ptitsky arrived in the capital. They looked at Russian books, were “horrified” and sat down to a good cause - correcting books that confuse Orthodox people, leading them into temptation and sin.

When studying Russian handwritten books, it turned out that they do not contain identical texts, there are many typos, errors, corrections, obscure words and terms. The authorities decided to turn to the Greek originals and learned monks.

Alexey Mikhailovich, who placed his hopes in Nikon, who was strong in spirit and body, entrusted him with carrying out reforms in the church, which, as he believed, not without reason, not everyone would like. The new patriarch in 1653 sent the memory to all churches: from now on, bows to the ground will be replaced by bows, and two-fingered - with three-fingered.

Meanwhile, theological scholars re-translated liturgical books from Greek. They differed from the old books in a few clarifications and corrections. For example, instead of “singers” in the new ones there was the word “singers”, “eternal” - “infinite”, “pray” - “please”, etc. The new books, which, by order of Nikon, were printed and sent out to churches, did not contain anything significant. introduced, the foundations of Orthodoxy, the dogmas of religion remained inviolable. Only clarifications and uniformity were introduced.

Then other changes followed: the word “hallelujah”, at the behest of Nikon, began to be pronounced not twice, but three times; They began to move around the lectern not in the direction of the sun ("salting"), but against the sun. He made changes to church and monastic clothing.

In 1656, at the next council, all supporters of the old Russian rites were excommunicated from the church. The disputes between the “zealots of ancient piety” and the Nikonians concerned the ritual, external side of church life, without affecting the essence of Orthodoxy. But the fanaticism of those arguing, their intransigence did their job - accusations and curses, abuse and threats rained down on both sides.

Many noble and wealthy boyars, church hierarchs, peasants and townspeople took the side of the “zealots”. There were riots in Moscow by opponents of Nikon's reforms. At one time, the “zealots” hoped that Alexei Mikhailovich would support them. At first he stood aloof from church reform. But he sympathized with her, supported the patriarch, and Avvakum became disillusioned with him and ceased to consider him the “most pious and most Orthodox” king.

Split. The reforms, carried out in conditions of massive popular discontent, aroused protest from some of the boyars and church hierarchs, who were afraid that changes in the church would undermine its authority among the people. There was a schism in the Russian church. Adherents of the old order - the Old Believers - refused to recognize Nikon's reform and advocated a return to the pre-reform order. Outwardly, the disagreements between Nikon and his opponents, the Old Believers, among whom Archpriest Avvakum stood out, boiled down to which models - Greek or Russian - to unify church books. There was a dispute between them about how one should cross oneself - with two or three fingers, how to make a religious procession - in the direction of the sun or against the sun, etc.

The schism became one of the forms of social protest of the masses, who linked the deterioration of their situation with the reform of the church. Thousands of peasants and townspeople, carried away by the passionate sermons of the “schismatic teachers,” fled to the Pomeranian North, the Volga region, the Urals, and Siberia, where they founded Old Believer settlements.

The most powerful protest against church reform manifested itself in the Solovetsky uprising of 1668-1676. Opponents of the reforms flocked here, to a distant monastery with powerful walls and a significant supply of food. Many differences have found a home here. In 1676, a traitor let the royal troops into the monastery through a secret hole. Of the 600 defenders of the fortress, only 50 survived.

The leaders of the Old Believers, Archpriest Avvakum and his associates, were exiled to Pustozersk in the lower reaches of Pechora and spent 14 years in an earthen prison, after which they were burned alive. Since then, Old Believers often subjected themselves to “baptism of fire” - self-immolation in response to the coming of “Nikon the Antichrist” into the world.

Great Moscow Cathedral(also known as " great cathedral», « cathedral 1666-1667», « council that condemned Nikon") is a church council of the Russian Orthodox Church, the most representative in terms of the number of participants. In addition to the trial of Nikon, he is known for the establishment of many canonical norms and the beginning of an active struggle against the Old Believers.

The Council was held in Moscow in two stages:

§ meetings with the participation of the Russian and Greek clergy from November 28, 1666 to February 1667.

The Council was convened to solve several main problems:

§ overcoming the Old Believer schism. After Nikon’s liturgical reforms, the Russian Church, in the opinion of the Old Believers, fell away from the true faith, and by this time the Old Believers openly called the Tsar the Antichrist and refused to take communion from the “Nikonians.”

§ holding a church trial regarding the former Patriarch Nikon, who, after leaving the throne in July 1658, demanded benefits for himself, criticized the Council Code of 1649, and opposed the tsar’s intervention in church affairs.

§ election of a new Patriarch

First stage

By February 1666, all Russian bishops and famous representatives of the clergy arrived in Moscow, including Pitirim (Metropolitan of Novgorod), Lavrenty (Metropolitan of Kazan and Sviyazhsk), Jonah (Metropolitan of Rostov), ​​Pavel (Metropolitan of Krutitsky), Theodosius (Metropolitan of Serbia, who lived at the Moscow Archangel Cathedral), Simon (Archbishop of Vologda), Filaret (Archbishop of Smolensk and Dorogobuzh), Hilarion (Archbishop of Ryazan and Murom), Joasaph (Archbishop of Tver and Kashin), Arseny (Archbishop of Pskov). The hierarchs of the Greek churches did not arrive; in their absence, Nikon's trial was not held.

All bishops were required to give written answers to three questions:

§ Are the Greek Patriarchs (Constantinople, Alexandria, Antioch and Jerusalem) Orthodox?

§ Are the liturgical books used by the Greek churches correct?

§ Was the Moscow Council of 1654 legal?

By the end of February, all Russian bishops gave an affirmative answer to all three questions.

"Solovetsky Uprising" or "Solovetsky Sitting" - an 8-year uprising of Solovetsky monks against church reform. Participants are monks who did not accept the church reform of Patriarch Nikon, peasants, townspeople, fugitive archers and soldiers, as well as associates of Stepan Razin. The punitive army sent by the king and numbering more than a thousand people took possession of the monastery as a result of the betrayal of one of the defenders of the monastery. This is how this event is described in the essay Anna Gippius:

“The first beginnings of a schism appeared in the Solovetsky Monastery in 1636, when Patriarch Nikon sent here corrected liturgical books. There was prejudice against the patriarch, who was already under the tsar’s wrath. The monks, without even looking at the books, immediately sealed them in chests and placed them in the monastery armory chamber. The beginning was made. Then, first thanks to the arrivals of those sympathizing with the schism, and in 1661 thanks to the exile of a whole group of schismatics, the schism began to quickly spread, infecting more and more monks. The joining of the schism by fugitive Moscow shooters and rebels from Stepan Razin’s gang greatly strengthened movement and gave it a political overtone.

The fire flared up and finally, in 1666, under Abbot Bartholomew, an open rebellion broke out. In addition to the abbot, led by the cellarer Savvaty Abryutin and the treasurer Terenty, the monks made a very rude petition to the king. The king summoned the abbot and Archimandrite Nikonor and ordered them to admonish the dissatisfied. However, they were not even allowed back into the monastery, which was already obvious resistance to the royal power. Bartholomew was then transferred to the Sviyazhsk monastery, and Archimandrite Nikonor went over to the side of the rebels.

Solovetsky stauropegial monastery:“Stauropegic monasteries are under the superior supervision and canonical management of the Patriarch of Moscow and All Rus' or those Synodal institutions to which the Patriarch of Moscow and All Rus' blesses such supervision and management.” (From the Charter of the Russian Orthodox Church)
The first after the restoration of the patriarchate in Russia: Patriarch Tikhon; Saint Tikhon of Moscow (in the world Vasily Ivanovich Bellavin; 1865-1925) - bishop of the Orthodox Russian Church; from November 21 (December 4), 1917 Patriarch of Moscow and All Russia. Canonized by the Russian Church as a saint by the Council of Bishops of the Russian Orthodox Church (10/9/1989).

The king wrote a letter of exhortation, but it was all in vain. Then the siege began; Batteries were built from which the monastery was bombed. The fortress, however, led by monastic commanders, resisted excellently; there was plenty of food. Suffice it to say that ten years later (January 22, 1677) the monastery was taken only because one defector betrayed him by pointing out a secret passage in the fortress wall.

A fierce battle took place in the monastery itself. There were many killed. Many were executed, many were exiled to other monasteries and fortresses. Some of the schismatics fled to Pomerania, where they spread the schism, crowning the death of the rebels with a martyr's crown, as victims for the right faith.

The Solovetsky Monastery fell into complete decay. Temples and buildings were destroyed, the salt mines were abandoned, supplies and livestock were destroyed, and the treasury was completely empty. The abbot and the “cathedral elders” (cellarer and treasurer) were appointed from other monasteries. Through privet, the royal decree was announced to resume the passage of pilgrims to Solovki; The rifle team, however, remained in the monastery for a long time, just in case."

Streltsy riots (uprisings)- speeches by archers who fought for their privileges at the end of the 17th century.

In the first years of the reign of Peter I, conservative forces grouped around Princess Sophia and the Miloslavskys and used the discontent of the archers for their own purposes.

In the conditions of the transition to the regular army, archers as a category of service people were not needed. Gradually losing not only their former rights, but also their means of livelihood, they saw all the evil in Peter and his transformations and therefore rebelled more than once.

The Streltsy uprisings of the late 17th century were complex. In May 1682, the performance of the archers was provoked by a struggle in government circles for power. The instability and confusion at the top were used by the archers to present demands for increased benefits and regular payment of salaries. The head of the Streletsky Prikaz, Prince I.A., who became the head of the uprising. Khovansky pursued his goals - to regain the lost influence of the boyar aristocracy. This actually became the program of the Streltsy revolt, called “Khovanshchina”. However, the government of Sophia, relying on the support of the nobility, took decisive action - Prince I.A. Khovansky and his son Andrei were captured and executed in September 1682.

The most dangerous was the rebellion of 1698, which broke out in the absence of Peter. Four rifle regiments moved from the Polish border to Moscow, but near New Jerusalem they were met by two guards and Butyrsky regiments led by boyar A. Shein and General P. Gordon. Unable to withstand the onslaught of troops loyal to Peter, the archers were forced to surrender. After the “search”, executions and executions were rained down on the rebels: 130 archers were hanged, 140 were whipped, and the rest were sent into exile. The tsar, who urgently returned from abroad, demanded a review of the Streltsy “search.” By his order, more than a thousand archers were returned from exile and subjected to public execution. Princess Sophia, who supported the rebels, was tonsured a nun and imprisoned in a monastery. The Streltsy army was virtually liquidated.