L.D. Fedoseeva
Candidate of Historical Sciences
Associate Professor of the Department Patriotic history, Deputy Dean for Teaching and Educational Work
Adyghe State University
At the stage of resettlement of the Black Sea Cossacks, its original culture, which absorbed the traditions of the material and spiritual life of the peoples inhabiting this region. This was reflected in the formation of the education system, educational institutions, Kuban literature and art. The ethnic community of the region was formed on the basis of the synthesis of the culture of the Slavic tribes living on the territory of Ukraine, neighboring peoples - Belarusians, Moldavians, Bulgarians, Greeks. Each nation brought its own national background to the Kuban land. The culture of the Cossacks is very rich and unique.
The Chernomorians were distinguished by their religiosity and adherence to the Orthodox religion. The motto of the Black Sea people was the struggle for faith. They went to the Kuban to protect the Russian borders from people of a different faith.
Orthodoxy was the spiritual basis of the life of the Black Sea people. Moving to the Kuban, the Cossacks also brought with them a camp church, which G.A. Potemkin presented to them. But the Black Sea people in the Kuban did not have priests, so it was decided to train the clergy in their midst. For this, the most decent people who were not associated with military service were involved. The Cossack clergy was organized. “The Synod, by order of Empress Catherine II, by decree of March 4, 1794, decided to classify Chernomoria as part of the Theodosian diocese and gave general instructions on the structure of churches and the organization of the clergy.”1 The bishop monitored the number of churches so that they were not in excess. A. Golovaty decided to acquire the closest spiritual authorities. They became his relative Roman Porokhnya. Churches were being built. By 1799, 16 churches had already been built in the Kuban and 9 were under completion.
A military cathedral was founded in Yekaterinodar. “The beginning of this, one might say, was laid by Catherine II. By a letter dated March 2, 1794, addressed to Koshevoi Chepega, Count Platon Zubov informed that the Empress had donated 3,000 rubles and rich church utensils for the construction of the temple in Ekaterinodar. 2 The church was supposed to be five-domed with an iron roof. The forest was brought from the Volga, so the cathedral came out expensive. Construction was completed in 1802. Catherine's Church, built in 1814, had a more modest appearance.
Important monument of the XVIII in. was the Catherine-Lebyazhy Monastery - the first Black Sea monastery, established at the numerous requests of the Cossacks by the Decree of Catherine II of July 24, 1794. , to arrange a monastic hermitage, in which the elderly and wounded in the war Cossacks, according to their charitable desire, could take advantage of a quiet life in monasticism ... "3 As a result of this Decree, the Synod was ordered to take concrete steps to found a monastery. It was a whole complex, including a belfry, numerous household and church buildings. It was built without a single iron fixture. A rich iconostasis was installed in the cathedral, Nikofor, Cheusov and Ivan Seleznev worked on it. This cathedral flaunted on the Kuban land for more than 70 years and was dismantled in 1879 due to dilapidation.
With a large gathering of ordinary people and military foremen on September 21, 1849, on the day of St. Demetrius of Rostov the Wonderworker, the first female Orthodox monastery was opened in the Black Sea coast - Mary Magdalene Hermitage. Founded at the request of the chief ataman G.A. Raspil. The nuns were engaged in charity, a school for girls was opened at the monastery. The monastery existed until 1917. This is how the Cossacks satisfied their religious needs.
Choral singing was traditional in the family rituals of the Cossacks. A special place was occupied by military singing and musical choirs in 1811-1917 Along with works of spiritual content, the singing choir performed a large number of Russian and Ukrainian folk songs in the processing of local Kuban musical figures.
In 1811, the Military Singing Choir appeared among the Black Sea people. Its creation is associated with the name of K.V. Rossinsky. In his written petition to the military office dated August 2, 1810, in particular, it is said: “For the most magnificent worship at the local cathedral church, you need to have a singing choir, for the maintenance of which at least a thousand rubles should be determined annually, for which church incomes are insufficient . Wouldn’t it be pleasing to the military office to assign this amount from the military income…”. Rossinsky. Leading position in creative activity military choirs were engaged in the promotion of church music. The main office place of the collective was the cathedral, where the choir accompanied the church rites with its singing. Initiatives in the field of collecting and studying the Kuban Cossack folklore are also associated with the Military Choir.
The first conductor of the choir was the nobleman Konstantin Grechinsky. And he stayed in this position until 1815. Further, this choir was led by G. Pantyukhov, M. Lebedev, F. Dunin, G. Kontsevich, Ya. Taranenko. The value of the singing choir soon began to go beyond the Black Sea coast. Prince M.S. spoke well of him. Vorontsov. And in 1861. the choir received a good assessment from Emperor Alexander II.
At the initiative of Ataman F.Ya. Bursak, another choir was created - the Military Musical Choir. “On December 22, 1811, Emperor Alexander I issued a decree on the institution in the Black Sea Cossack army of brass music from 24 musicians.”5 This choir contributed to the development of military applied music. She accompanied the Cossacks in military campaigns, brought up courage and patriotism. For a long time the orchestra was led by Pavel Rodionenko. P.P. Krivonosov held this position from 1844 to 1852. In one year, he trained up to 200 trumpeters, drummers and buglers for the Cossack units. Various factors contributed to the development of collective singing and instrumental performance. Firstly, the wealth of folk song creativity. Secondly, the singing experience of collective performance, which has developed in everyday life and during the period of military service. Thirdly, the beauty of southern nature. And, finally, the free life of the Black Sea Cossacks.
All of the above influenced the formation of the original spiritual culture of the Cossacks, which absorbed the traditions and cultural experience of the peoples inhabiting the Kuban.
Notes:
1. Shcherbina F.A. History of the Kuban Cossack army: in 2 volumes. T.2. - Krasnodar, 1992. - S. 587.
2. Ratushnyak V.N. History of the Kuban. - Krasnodar, 2000. - S. 192.
3. See: Razdolsky S.A. Black Sea Ekaterino-Lyabyazhskaya Nikolaev desert // Sat. works of teachers of the humanities. - Krasnodar, 1994; Kiyashko I.I. Catherine-Labyazhskaya St. Nicholas Hermitage // Kuban collection. T. 15. - Ekaterinodar, 1910.
4. State Archive Krasnodar Territory. F.250, Op. 2, D. 189.
5. Trekhbratov B.A. New story Kuban. - Krasnodar, 2001. - P.83.
Traditional spiritual culture Kuban Cossacks rich and complex. In many ways, rituals and customs are associated with both Orthodoxy and the military way of life.
The Christian holidays of the Intercession of the Most Holy Theotokos and St. Nicholas the Wonderworker enjoy special respect among the Cossacks.
Holy Mother of God has long been considered the intercessor of the Russian land, and the Protection of the Mother of God was a symbol of her intercession and help.
Therefore, the feast of the Intercession among the Cossacks is considered the most important.
Saint Nicholas the Wonderworker - the patron saint of all wanderers - accompanied the Cossacks on military campaigns.
Christianity came to the Kuban land with Andrew the First-Called, 40 years after the birth of Jesus Christ. An interesting fact is that in the Kuban the feast of the Nativity of Christ began to be celebrated 1000 years earlier than in Kyiv.
Christmas time was celebrated approximately the same throughout the Kuban land. In the villages and farms, a ban on work was introduced and observed quite strictly. People went to visit each other, rode sleighs, organized youth festivities. In many villages, fisticuffs, the so-called "cams", were popular. In the Kuban, a whole layer of proverbs, sayings and riddles associated with fisticuffs has formed. The fist fighter highly valued not only strength: “A heroic hand once beats,” but also speed and dexterity: “That’s not a Cossack, sho requisitions, but one that sho wriggled out.” The decisive role was assigned to the courage and bravery of the fighters: "The battle loves courage", "Tiki crayfish climb back." Importance was attached to the observance of the rules of battle: "Not the right one, who is stronger, but the one who is more honest." Usually, fisticuffs were fought "in fairness", while a clear violation of the rules for conducting a fight or provoking a fight was condemned: "Whoever starts a fight is more often beaten."
During the fistfight, the Cossacks mastered the methods of collective interaction in the conduct of the battle. The effectiveness of this approach was expressed in the saying: "The herd and the father are good bits."
One of the techniques of fistfighting, associated with the group actions of the fighters, was reflected in the riddle: "The boys began to line up, they were not ordered to pass." The answer is wattle. Wattle here is associated with the "wall" - a special construction of fist fighters, in which they are in a fighting stance, located in one line and becoming close to each other.
It should be noted that fisticuffs did not carry much aggressiveness towards the opponent. After the end of the battle, a joint feast was usually arranged, during which the participants discussed the course of the battle, the methods of wrestling, and characterized the fighters according to their abilities. This contributed to the clarification of individual moments and the analysis of the entire collective duel. Discussed the shortcomings noticed and tactical successes.
So, after the festivities at Christmas, the whole family usually sat down at the table. They tried to make the table plentiful, Be sure to prepare kutya - crumbly porridge made from wheat or rice with dried fruits; Straw was spread under the bowl so that there was a good harvest.
On Christmas morning, boys, youths, and young men went from house to house and sang "Your Christmas, Christ our God" and "Many Years." In some villages they walked with a nativity scene or made a Christmas star with a candle inserted inside, and so went around the houses.
Christmas Eve ended Christmas time. Everyone sat down to supper. The owner went out onto the porch and said, throwing up a spoonful of kutya: "Frost, Frost, come to us with kutya, but don't freeze our calves, lambs, foals." It was believed that in this way pets would be reliably protected from the cold.
Kutya - a funeral meal - appeared on Epiphany Christmas Eve not by chance. Thus, it was as if they commemorated the outgoing, dying year and dead ancestors. It was believed that if at the turning points of the year the souls of the deceased ancestors were properly appeased, they would help ensure a good harvest and family well-being in the coming year ...
The one who sneezed during dinner was considered lucky, and he was presented with something. Then everyone went out into the yard and beat on the fence with shovels, brooms, fired from guns.
The central action of the Feast of Epiphany was the blessing of water and the rites associated with Epiphany water. The blessing of water took place on the river at dawn. Jordan was made on the river: a hole in the shape of a cross was cut down. An ice cross was also installed here, which was poured with red beet kvass. Came here with procession, holy water.
The great consecration of water happens only at Epiphany, once a year. Consecrated water is called agiasma (Christmas) in the church. Holy water is kept throughout the year. As they say Orthodox priests, on this day, even tap water or from any natural source has the same spiritual effect ...
Throughout Christmas time, but especially on the night before Christmas, New Year and Baptism, the girls wondered, trying to find out if they would get married this year, what would be the husband, mother-in-law.
Baptism ended the Christmas fun.
Widely and cheerfully saw off the winter on Maslenitsa. This holiday was very popular in the villages, cities and towns and lasted all week, which was popularly called oil. The first day is the Maslenitsa meeting, the second is the knitting of stocks, and from Thursday the forgiveness days begin, ending with the forgiveness Sunday. This week everyone went to visit each other, skated with ice mountains, burned effigies.
Mandatory dishes were dumplings with cottage cheese, pancakes and scrambled eggs or eggs. The noodle shop was popular. The supper on the last day of Maslenitsa was especially plentiful - the next day Great Lent began, which lasted seven weeks. Lent is a period of physical and spiritual cleansing before the Bright Resurrection of Christ, before Easter. In the Kuban, this holiday was called "Vylyk Day".
Easter is a bright and solemn holiday of renewal. On this day, they tried to put on everything new. Even the sun rejoices, plays with new colors.
They prepared a festive treat, fried a pig, baked Easter cakes, “paski”.
Eggs were painted in different colors: red symbolized blood, fire, sun, blue - sky, water, green - grass, vegetation. In some villages, a geometric pattern was applied - Easter eggs. And the ceremonial bread - "Paska" - was a real work of art. They tried to make it high, the “head” was decorated with cones, flowers, bird figurines, crosses, smeared with egg white, sprinkled with colored millet.
The Easter "still life" was an excellent illustration of the mythological ideas of our ancestors: bread is the tree of life, a pig is a symbol of fertility, an egg is the beginning of life, vital energy.
Returning from the church after the consecration of the ceremonial food, they washed themselves with water, in which there was a red "krashenka" in order to be beautiful and healthy. They broke the fast with an egg and a paska. They were also presented to the poor, exchanged with relatives and neighbors.
The playful, entertaining side of the holiday was very rich: driving round dances, playing with eggs, swings and carousels were arranged in each village. Swinging had ritual significance - it was supposed to stimulate the growth of all living things.
Easter ended with Krasnaya Gorka, or Seeing Off, a week after Easter Sunday. It was "parents' day", commemoration of the dead.
Attitude towards ancestors is an indicator of the moral state of society, people. In the Kuban, ancestors have always been treated with deep respect. On this day, the whole village went to the cemetery, knitted scarves and towels on crosses, arranged a funeral feast, distributed food and sweets “for a memorial”.
Cossacks are characterized by generosity, honesty, disinterestedness, constancy in friendship, love of freedom, respect for elders, simplicity, hospitality,
Moderation and inventiveness in everyday life.
Life and service in the border zone proceeded in constant danger from the neighbors, which made it necessary to always be ready to repel an enemy attack.
Therefore, the Cossack must be brave, strong, dexterous, enduring, good at cold and firearms.
A life full of dangers developed in people a strong character, fearlessness, resourcefulness, the ability to adapt to the environment.
The men went out to fish and field work with weapon. Girls and women could also own firearms and bladed weapons.
Therefore, often the whole family could defend their home and property with weapons in their hands.
The families of the Cossacks were strong and friendly. The basis for the formation of the moral foundations of the Cossack family was the 10 commandments of Christ. From an early age, children were taught: do not steal, do not fornicate, do not kill, do not envy and forgive offenders, work conscientiously, do not offend orphans and widows, help the poor, take care of your children and parents, protect the Fatherland from enemies.
But first of all, strengthen the Orthodox faith: go to church, observe fasts, cleanse your soul from sins through repentance, pray to the only God Jesus Christ.
If someone can do something, then we can't - we are Cossacks.
It turns out a kind of unwritten house laws:
respectful attitude to the elders;
respect for a woman (mother, sister, wife);
respect for the guest.
Very strictly, along with the commandments of the Lord, traditions were observed,
customs, beliefs, which were the vital necessity of the Cossack family. Non-observance or violation of them was condemned by all residents of the village, village or farm.
Over time, some customs and traditions disappeared, but those that most fully reflect everyday and cultural characteristics Cossacks, preserved in the memory of the people and passed down from generation to generation.
Kuban, due to the peculiarities of its historical development, is a unique region where elements of the cultures of the South Russian, Ukrainian and local peoples have interacted for centuries, formed into one whole.
SETTLEMENTS. Dwellings. Most of the modern Cossack settlements of the Kuban arose at the end of the 18th and during the 19th centuries. in the development of new lands. The northern and northwestern parts of the region were populated mainly by the Ukrainian population. The Cossacks located their kurens on the banks of the steppe rivers, which were built up with straight wide streets with a central square and a church in the middle. The village was surrounded by a moat and an earthen rampart.
Since 1842 kurens began to be called villages, as in other Cossack troops of Russia.
Huts were built in the Ukrainian or South Russian tradition. They were adobe or adobe with hipped roofs covered with reeds or straw. Almost every hut had a Russian stove and a “red” corner with an icon under a towel. Photographs hung on the walls - traditional relics of Cossack families with stories, farewells and military service, weddings, christenings, and other holidays.
FAMILY AND PUBLIC LIFE. At the beginning of the settlement of the Kuban, single Cossacks prevailed.
During the first half of the 19th century, the government took a number of measures to resettle the female population in the Cossack villages - widows, girls, families with a large number of women. Family life gradually improved.
Due to the specific way of life, the Cossack families were large.
The main duty of the Cossack was military service. Every Cossack had a horse, true friend. They say that a Cossack and a horse are one.
Indeed, the father put the child in the saddle from the very early age. Sometimes the child did not even know how to walk, but he held on tight in the saddle. Therefore, by the age of 18, a young Cossack always took part in Cossack races, which served as an initiation into adulthood. The Kuban Cossacks were natural cavalrymen. Much attention was paid to the care of the horse, his feeding. There are many sayings that reflect the attitude of a Cossack to a horse: “Everything can be given to a comrade, except for a war horse”, “A horse is your life, it is your death, it is your happiness.”
Therefore, participation for a young Cossack in the village races became a real holiday.
Equestrian competitions were usually held in the square. This area was kept in perfect order. Even in the mud, they did not wash it away with wheels and drove past courtyards with which it was surrounded on three sides: on the fourth it was closed by a river cliff.
So, the square is full of people: soon the first race. Here are the Cossacks rushing past the machines, stuffed animals, a tourniquet, a clay head, their naked sabers glisten in the sun. Each successful blow is accompanied by an approving roar of the crowd, closely watching the riders ...
According to custom, the horses were saddled at the porch of the house. The mother in turn gave the equipment and the rein, supported the stirrup and gave the whip, as was done at the farewell to the father.
Arriving at the place of the races, checking the girths, picking up the skirts of the beshmet, at the sign of the sergeant-major, the Cossack took off from the place in a quarry and tied the reins. The horse, with his ears flattened, walked as if on a cord. Then the Cossack threw out his body on the move, hit his toes on the ground on the left side and easily flew to the right, fought back and again found himself on the left. It seems that someone's invisible huge hand is playing with the ball, having chosen this racing long-maned horse for fun. Faces flash past, cries of approval rise and fall, hats fly up. The last throw - and the Cossack flops down on the pillow, swaying, unties the reins.
At least 30 Cossacks usually went to the prize race. closer to coastline people came up with handkerchiefs wrapped in money and various gifts. Glancing modestly, clutching bundles with intricately embroidered pouches for those dear to the heart, the girls are waiting for the arrival. When the Cossacks go in a circle, each one will throw a handkerchief to the chosen rider. Shame on him who fails to catch the handkerchief of his beloved! Then bad fame will follow that Cossack on the heels. The girls will taunt the loser, and the offended girl's father will have the right to send the matchmakers away...
The jumps are over. The decision of the chieftain and elected officials to reward the Cossack was announced. For the shown dashing in equestrian competitions, the Cossack was awarded 25 rubles, he was assigned the first Cossack rank of junior officer. The ataman, taking off his hat, with a dagger, ripped off the galloons on the top and handed it to the winner.
Equestrian competitions were a demonstration of the readiness of the Cossacks for military campaigns and battles.
This type is currently sports competitions called jigging. In the dictionary of S. Ozhegov we read: “Dzhigitovka is a variety of complex exercises on a galloping horse, which originally existed among the Caucasian highlanders and Cossacks.”
At the celebration dedicated to the 200th anniversary of the Kuban Cossack army, along with adult Cossacks, teenagers also participated in horse riding. There are known cases of participation in open competitions along with men of women-Cossacks, who won prizes.
Due to its aesthetic beauty and sports entertainment, the dzhigitovka of the Kuban Cossacks has become widely known not only in Russia, but also abroad. Dzhigitovka is a kind of phenomenon of traditional Cossack culture, a real art of riding, when the rider merges with the horse, playing with every muscle of the trained body. This is an effective means of physical education and moral and psychological training of the Cossacks. This is a significant component of the historically established culture of the Cossacks.
The purpose of the lesson :
During the classes
Slide
Students:-
theme slide
What temples do you know?
Teacher:
Well, faith is above all.
Orthodox humanity
Guard the frontiers
Wild land to settle down
Destined to raise virgin soil.
Teacher:
Teacher:
Slide on the statistics of the area
Teacher:-
Slideshow "Deanery"
Slides with monasteries
Teacher:-
About the motherland - I say quietly:
She is my comfort and protection,
Give us strength to live
Without philosophizing cunningly,
Kuban is my native land,
Kuban is my native land.
Homework
Preview:
The theme of the lesson is "Orthodoxy in modern conditions."
The purpose of the lesson :
- Development of thinking, memory, attention. Revealing the knowledge of students, the formation of spiritual and moral values.
- Education of a positive attitude towards the historical past and present of their village. Acquaintance with information on Orthodoxy at the present stage in the Krasnodar Territory.
- Activate cognitive activity in the study of the art of the Kuban.
Equipment for the lesson: Musical recording of the Anthem of the Kuban, recording bell ringing, presentation on the content of the lesson, plates for vocabulary work.
Preliminary work: Preparation by students of reports on the history of St. George's Church at the station of Varenikovskaya and churches of the Krasnodar Territory.
During the classes
- The lesson begins with the music of the Anthem of the Kuban.
Teacher: - Our lesson began with listening to the Anthem of the Kuban.
For many, this place is a small home.
Slide
Reading a slide with the words of V. Rasputin.
Epochs have been replaced by epochs. The Kuban remained the "road of life" and the habitat of many tribes and peoples. With the resettlement of the Cossacks, the formation of the modern population of the region began.
And what did the Cossacks bring with them?
Students:-
theme slide
The topic of today's lesson is "Orthodoxy in the Kuban in modern conditions"
Teacher: - At the turn of the 90s of the last century, the property of the church was returned, old ones were restored and new ones were built. In the Kuban, the Cossacks made a strong statement about themselves, forgotten national traditions were resurrected.
Probably, there are few places in Russia where there is no Orthodox church. History is connected with temples, our future is connected with their return.
What temples do you know?
Message from students about the churches of Krasnodar, about the first Orthodox church on Taman
Teacher:
- Honored the Cossack and the Tsar and the Fatherland,
Well, faith is above all.
Orthodox humanity
Guard the frontiers
Wild land to settle down
Destined to raise virgin soil.
Teacher: - A temple st. Varenikovskaya, what do you know about him?
Message from students about the Vareniki temple.
Teacher: To paraphrase the words of a famous poet, “If churches are being restored, then someone needs it, and not to anyone far away, but to you and me.
Slide with Patriarch and Metropolitan
On September 7, 1990, Alexy II was elected the new patriarch, it was under him that the restoration of Russian Orthodoxy began in our country. The Kuban Orthodox Church did not stand aside from the processes of revival. Since 1987, the head of the Kuban and Ekaterinodar Diocese is Metropolitan Issidor (Kirichenko).
In the cities and districts of the region, the former temples, occupied for various needs, began to be repaired and consecrated.
Slide with Varenikovskaya temple.
Our stanitsa temple has noticeably prettier and changed. The dome and roof were reconstructed, a new bell tower, a church shop and much more were built. And all this is done for the glory of the Lord. last years many new temples have been restored and built, only in our area over the past 10 years out of 10 operating temples Of these, 2 are old and 8 are new.
Slide on the statistics of the area
Teacher:- Ekaterinodar and Kuban Eparchy is divided into 22 deaneries
Slideshow "Deanery"
And who is in charge of the deanery in our Crimean region? Who is the head of our church?
But if we talk about Orthodoxy, then these are not only churches and chapels, but also monasteries. Of all the monasteries operating in the Kuban, the first to open in 1992 was the Holy Spirit Monastery in Timashevsk. From the women's Holy Assumption in Korenovsk at the end of 1992. Together with the local priest, the hands of the first novices restored the pre-revolutionary mansion. Monasteries were also opened in Sochi, Apsheronsk, Rogovskaya.
Slides with monasteries
Teacher:- Today we talked about Orthodoxy in the Kuban in the past and present tense. And I would like to finish today's lesson with the words of the poet.
Reading a poem to the sound of a bell.
About the motherland - I say quietly:
After all, there is no need to shout about great love.
She is my comfort and protection,
I will say about her - I will make a prayer:
Be forever in prosperity and glory,
Give you the strength to keep the Almighty peace,
Give us strength to live
Without philosophizing cunningly,
And do not drop yourself in front of you!
Kuban is my native land,
I always reach out to you with my heart.
Be blessed in your work
Kuban is my native land.
Homework
Fill in the table "Temples and monasteries of the Kuban"
- Indicate five any temples of Krasnodar
- Specify 2 temples of the Crimean region
- Specify 3 monasteries of the Krasnodar Territory
Lecture 6 The motto "For faith!" they inherited from Zaporozhye and the Don, preserved it, going to the Kuban to protect the Russian borders from people of a different, non-Christian faith.
The Black Sea people were especially religious. The satisfaction of religious needs in their life played a very important role. important role. The roots of this phenomenon come from the traditions of the Zaporozhian Sich. In Zaporozhye, when a newcomer was accepted into the Cossack brotherhood, one of the main conditions was that he professed the Orthodox faith.
Protection of the faith of ancestors and Orthodox Church formed the basis of the entire life of the Cossacks. - Under the influence of a truly religious feeling, some of the Zaporizhzhya Cossacks, avoiding a cheerful, noisy and free life in the Sich, went to dense forests, coastal caves, river floodplains and there "saved in Christ." - Some built chapels, sketes in their winter quarters, separated special "gods" in their own dwellings, etc. - Representatives of the military foreman kept Greek and Slavic monks with them, used their advice and tried to live according to their instructions.
Gifts of the Cossacks to the temple Evidence of the great zeal of the Cossacks to the temple of God was their frequent wills of their property, in case of death, in favor of the church and the clergy, donations and contributions to monasteries and parish churches in money, books, vessels, icons, crosses, bells, etc.
Camping churches Immediately upon arrival in the Kuban, the Black Sea people built a camp church made of cloth. The synod, on the orders of Empress Catherine II, decreed on March 4, 1794, to classify Chernomorie as part of the Theodosian diocese and gave general instructions on the organization of churches and the organization of the clergy.
The religiosity of the Cossacks and their successors - the Black Sea - was emphasized by the fact that the Cossacks began all important matters with prayer, carried a pectoral cross with them and believed in its saving power. During the service, the Cossacks behaved decently. When reading the Gospel, the Cossacks straightened up to their full height, took hold of the hilts of their sabers and pulled the blades halfway out of their scabbards - as a sign of their readiness to defend the word of God with weapons from the enemies of the Christian faith. In the Kuban, this custom was somewhat transformed: edged weapons were half taken out of their scabbards before entering the temple.
Construction of temples In choosing places to build their temple, the Cossacks were guided not only by strategic considerations, but also by artistic, especially religious feelings. In the most beautiful and open place, they erected a church, and only then they built other buildings necessary for housing: “Let the temple of God flaunt in heavenly heights and let holy prayers rush for us right from the earth to the throne of the Lord God.”
Construction of a military temple in the Kuban Having settled in the Kuban, the former Cossacks - the Black Sea people, first of all, began to build a military cathedral in Yekaterinodar. In order to preserve the memory of the native Zaporizhzhya, of antiquity, it was supposed to build a cathedral on the model of the temple that existed in the Sich, but on a larger scale. The laying of the Church of the Resurrection of Christ took place in the summer of 1800. In 1802 the church was consecrated
The originality of the religiosity of the Cossacks in the Kuban in the second half of the XIX century. regarding the religiosity of the Cossacks, they said: "If a Cossack put a candle to God, sent a prayer service to all the saints, then he already considers himself a saint." The Church with all her heart and will not betray her for anything
Conclusion Cossacks perceived any update of theological teaching or internal church life as an encroachment on the centuries-old Orthodox traditions. During the years of the formation of Soviet power, the Cossacks met "with hostility" a fierce struggle against the church and religion. In some villages the Cossacks withdrew their children from schools on the grounds that the teaching of the Law of God had been abolished. The Cossacks protested against the closing of churches and their transformation into clubs. In the current conditions, religion as a part of spiritual life is being revived in the post-Soviet space, just as the Cossacks are being revived.
