How to get from barnaul to the village of korobeynikovo - car navigator. Korobeinikovskaya Icon of the Mother of God Men's Monastery in the Altai Territory
Chapter from the book of Alekseev I.S. "From village to village".
"The village of Korobeynikovo was first mentioned in the census of 1780 with the name Ust-Kamenny Log.
The name of the village Ust-Kamenny Log did not last long. In 1795 "centurion Ivan Ivanov, son of Pelenev with the best people after the 23rd day of June 1794, Her Imperial Decree gave ... a fairy tale about the situation in the village of Ust-Kamenny Istok. "From that time official name The village of Ust-Kamenny Istok did not change until the revolution.
It is interesting that among the people, apparently, already at that time there was another name for the village - Korobeynikovo. The elders, compiling revision tales, sometimes made mistakes and wrote: "Tales of the Nth revision of the Barnaul volost of the Tomsk province of the Biysk district, the village of Korob ...", but then they caught themselves, crossed out the "Korob" and wrote: "Ust-Kamenny Istok". These errors give grounds to believe that the village has long been called Korobeynikov by the people. The reasons for the names of the village Ust-Kamenny Log and Ust-Kamenny Istok are not particularly mysterious.
Not far from the village, stone quarries are still preserved, from which stone was mined, hence the name Kamenny Log. In the same places, a source flows out from under the stones, flowing into Charysh. So they called the village of Ust-Kamenny Istok.
Old-timers tend to believe that the village received the third name Korobeynikovo because in the old days there were many peddlers in the village. It is likely that this circumstance finally strengthened the last name of the village, but initially, when the whole village consisted of 16 households (1798), and in the surrounding villages: Ust-Pristan - 5 households, Bespalovo - 7, Nizhne-Ozernoe - 18, there was no talk of any violent trade. Korobeiniki appeared later, when Korobeinikovo, following Ust-Pristan, turned into one of the major trading points, from where bread and other products were sent by resellers to Barnaul, Tomsk. This was around the first quarter of the 19th century.
Founded in 1780, the village grew, more and more appeared around the lake, well-cut, stocky, like mushrooms, log huts. The gloomy, impassable sidewall had to part.
In 1798, the peasants sowed 3,500 acres of land. In the village at that time there were only 16 households, 58 men and 74 women. It should be noted that until the reform of 1861, p. Korobeynikovo grows very slowly.
For 52 years, from 1782 to 1834, the number of men increased by 49 people, women - by 33 people. It is clear that the reason lies in the feudal order, under which the peasants could not arbitrarily move from one place to another.
Since the 60s 19th century Korobeynikovo is populated by settlers from the western provinces. The population of the village is growing at an incredible rate. In 1894, 4,000 people lived in it.
By appearance the village of Korobeynikovo in 1880-1900 sharply divided into two parts. The best places near the lake were occupied by the houses of old-timers, spacious, thick-set, solid, usually fenced with a tall fence. And to the side, near the cattle hut, huddled undersized, cramped houses of settlers and the poor, peering with their small, blind-eyed windows into the endless steppe.
Peasants from. Korobeynikovo paid for the land a quitrent to the Cabinet of His Imperial Majesty.
The main occupation of the peddlers was agriculture. Grass was burned on the novi, the field was plowed and sown. Winter crops were sown little and rarely, spring wheat served as the main crop.
Chernozem soils, as a rule, were not fertilized. For six years, the land was sown without rest, then for several years it rested under fallow. 9-10 pounds of wheat, 14-15 oats, 10 barley, 8 winter, 10 spring rye were sown per tithe.
On average, wheat was harvested at 100-120 pounds per tithe, barley - 80-100, oats - 100-140 pounds per tithe. But there were also lean years, and then it was especially difficult for the poor, the poor peasants. They went bankrupt, sold their allotments of land to the kulaks for next to nothing, and became farm laborers.
By 1898, Korobeynikovo became a large trading village for that time: seven shops, 16 shops, Platonov's wine warehouse, and a tavern.
The shops of Pelenev and Sazonov occupied the leading role in trade. Their owners had great trade ties with the city, from where they brought goods and sold them at exorbitant prices. The merchant Emelyanov Naum quickly got rich at that time; at first he carried goods in boxes around the village, and then he built a store, a spacious, solid building. Sazonov arrived in Korobeynikovo wearing bast shoes and pitchforks. He was engaged in dairy trade, then he built a booth, and after 7-8 years he built a store. Business went on briskly at the wine merchant Chakhlakov.
Fairs that took place twice a year were a major event among the peddlers: the winter, Mikhailovskaya fair, which fell on January 10-17, and Tikhonovskaya, which lasted from June 16 to 23. Both were opened for the first time in 1897. They had been preparing for the fair for a long time. Merchants set up spacious booths on the fairground, where the church has survived to this day, confectionery vendors prepared dough for cheesecakes and baked them right at the fair. Traders of dumplings, fried meat, and sweets set up their production. Merchants of honey and confectionery stood in their own row, cloth and cloth - in another.
Cattle were sold at another fair, away from the square.
People from all villages came to the fairs. Merchants came from Biysk, Semipalatinsk, Mongolian merchants came. And the lovers of "buy cheaper, sell more expensive" from Nizhne-Ozerny, Elbanka, Krasnoyarka, Mikhailovka were apparently invisible. The old people say that so many goods were brought in that the eyes ran wide.
In 1890-1900. in Korobeynikovo, a privately owned industry begins to develop. The kulaks built windmills, cheese and butter factories. They used cheap labor in factories. In 1900, the dairy industry became widespread in the village. In 1902, the village elder Rogov recorded four oil refineries with 12 branches. A large oil plant, founded in 1838, belonged to the St. Petersburg merchant I.A.Saraev. In 1902, J.Ya. Leibzinger managed this plant.
Handicraft in the village did not spread widely. In 1899, only five families were engaged in wool-beating, two families were engaged in fur coats. There were 32 beekeepers, 726 bee colonies in the village. But all these material values had nothing to do with the peasantry, they belonged to the rich. The peasants survived from bread to kvass.
In 1883, the Ust-Kamenoistok (Korobeinikovskoye) rural school was opened. The main figure was the clergyman Mikhail Pensky, who graduated from the Tomsk Theological Seminary. The law of God was considered the most important science.
The school was located in the old wooden house built at the expense of the villagers. The school had a bathhouse. In 1894, 87 people out of more than 4,000 villagers studied at the school.
Soon a second educational institution was opened in Korobeinikov - parochial school. In 1895, there were 65 and 15 boys and girls, respectively, in 1898 - 76 boys, there were no girls.
There were no entertainment facilities in the village. Nobody knew about the club at that time. In winter, the youth held parties in the widow's house, in the summer they had fun on the lawn. For a long time there was only a tavern in the village.
There was no hospital either. From all ailments, they were treated by healers, who often brought people untimely to the grave.
In 1907-1914. the life of the peasants Korobeinikovo worsened. In 1905, a law was issued allowing the peasants of the western provinces to move to Siberia. Settlers rushed to Altai. The resettled peasant had to pay redemption payments at a price of 22 kopecks. for a tithe. Allotment stood out at 15 acres per capita. But in some places there was a 100-tithe norm of allotment. In the demarcated Biysk district, there was overpopulation, so that the actual allotment was no more than 5 acres per capita. AT last years in communal agriculture, according to Stolypin's idea, a stake was placed on the kulaks as on a strong economic peasant. As in the west, farm and cut-off landownerships were organized in Siberia.
The peasants of the village of Korobeynikovo felt the lack of meadows (which were generally lacking in the Biysk district), landowning tools and livestock.
The process of class stratification intensified, the prosperous kulaks no longer touched the land, the laborers ruled for them.
The Ostrovidovs and Nechaevs employed 20 people each year. The kulak farms had from 20 to 45 horses, 20-100 cows, 40-300 sheep (each), 3-10 pigs. Crops reached 200 acres. The kulaks also owned 14 windmills, oil refineries, and tanneries. Before the First World War, the village had 1,500 horse plows, 100 plows, 300 horse seeders, 3,500 wooden harrows, 200 threshers, 800 hay mowers, 10 hay throwers, 50 sheaves. All these agricultural tools belonged mainly to the kulaks. The poor peasantry, in order to somehow make ends meet, borrowed horses and equipment from the kulaks, and in return they worked on their fields. In the last pre-war years, the peasants were finally ruined by crop failures.
In such an extremely difficult situation, the peasants of the village found the news of the beginning of the First World War. The entire population of Korobeinikovo, capable of holding weapons in their hands, was drafted into the tsarist army and sent to the front. Here, too, the kulaks turned out to be more resourceful: they pretended to be sick, paying off a set of thick bags. For them to shed blood were all the same poor people. In 1916, 87 recruits from the 1918 conscription were taken into the army ahead of schedule.
The men went to the front, the old men and women remained. Weak peasants, and previously dependent on the kulaks, now fell into complete bondage to the kulaks and merchants. Many sold their plots of land and cows to the kulaks for next to nothing, and the whole family went to a rich peasant to ask for work. The crops were significantly reduced, the number of livestock was reduced. If in the pre-war years the villagers sowed 28-30 thousand acres, now the sown area has decreased by 1/6.
The kulak plowing was also reduced - there were not enough working hands. The kulaks managed to shift most of the taxes onto the shoulders of the poor, worsening the already difficult life of the peasants. In addition to the kulaks, the peddler merchants lived in clover at that time. In connection with the reduction in the production of industrial goods, their prices quickly jumped. Significantly more expensive items of first necessity - matches, kerosene, sugar. In 1915 alone, the price of bread doubled. The large merchants of Ust-Pristan and Korobeynikovo bought up bread at comparatively inexpensive prices and sent it in large quantities to the cities, where they sold it at high prices.
After the overthrow of the tsarist autocracy in 1917, the poor Sidor Moiseevich Bezzubtsev was nominated as the first chairman of the Volost Council. At the three korobeynikovsky cheese factories owned by the Lind firm, the peasants established workers' control, the lands were taken away from the kulaks, the upland flood meadows, the Chekanikha Ob forest, and church lands were transferred to a public fund. Such were the changes that took place in the life of the peasantry after the Great October Socialist Revolution, which then completed the centuries-old struggle of the peasants for land.
Soviet power lasted only four months in the village. At the end of May 1918, the Whites dealt with the Soviets, but the partisan movement was like a snow block flying from a mountain.
Chapter from the book of Alekseev I.S. "From village to village".
"The village of Korobeynikovo was first mentioned in the census of 1780 with the name Ust-Kamenny Log.
The name of the village Ust-Kamenny Log did not last long. In 1795, "The centurion Ivan Ivanov, the son of Pelenev, with the best people, after the 23rd day of her Imperial Decree, held in June 1794, gave ... a fairy tale about the situation in the village of Ust-Kamenny Istok." Since that time, the official name of the village of Ust-Kamenny Istok did not change until the revolution.
It is interesting that among the people, apparently, already at that time there was another name for the village - Korobeynikovo. The elders, compiling revision tales, sometimes made mistakes and wrote: "Tales of the Nth revision of the Barnaul volost of the Tomsk province of the Biysk district, the village of Korob ...", but then they caught themselves, crossed out the "Korob" and wrote: "Ust-Kamenny Istok". These errors give grounds to believe that the village has long been called Korobeynikov by the people. The reasons for the names of the village Ust-Kamenny Log and Ust-Kamenny Istok are not particularly mysterious.
Not far from the village, stone quarries are still preserved, from which stone was mined, hence the name Kamenny Log. In the same places, a source flows out from under the stones, flowing into Charysh. So they called the village of Ust-Kamenny Istok.
Old-timers tend to believe that the village received the third name Korobeynikovo because in the old days there were many peddlers in the village. It is likely that this circumstance finally strengthened the last name of the village, but initially, when the whole village consisted of 16 households (1798), and in the surrounding villages: Ust-Pristan - 5 households, Bespalovo - 7, Nizhne-Ozernoe - 18, there was no talk of any violent trade. Korobeiniki appeared later, when Korobeinikovo, following Ust-Pristan, turned into one of the major trading points, from where bread and other products were sent by resellers to Barnaul, Tomsk. This was around the first quarter of the 19th century.
Founded in 1780, the village grew, more and more appeared around the lake, well-cut, stocky, like mushrooms, log huts. The gloomy, impassable sidewall had to part.
In 1798, the peasants sowed 3,500 acres of land. In the village at that time there were only 16 households, 58 men and 74 women. It should be noted that until the reform of 1861, p. Korobeynikovo grows very slowly.
For 52 years, from 1782 to 1834, the number of men increased by 49 people, women - by 33 people. It is clear that the reason lies in the feudal order, under which the peasants could not arbitrarily move from one place to another.
Starting from the 60s of the 19th century, Korobeynikovo was settled by settlers from the western provinces. The population of the village is growing at an incredible rate. In 1894, 4,000 people lived in it.
In appearance, the village of Korobeynikovo in 1880-1900. sharply divided into two parts. The best places near the lake were occupied by the houses of old-timers, spacious, thick-set, solid, usually fenced with a tall fence. And to the side, near the cattle hut, huddled undersized, cramped houses of settlers and the poor, peering with their small, blind-eyed windows into the endless steppe.
Peasants from. Korobeynikovo paid for the land a quitrent to the Cabinet of His Imperial Majesty.
The main occupation of the peddlers was agriculture. Grass was burned on the novi, the field was plowed and sown. Winter crops were sown little and rarely, spring wheat served as the main crop.
Chernozem soils, as a rule, were not fertilized. For six years, the land was sown without rest, then for several years it rested under fallow. 9-10 pounds of wheat, 14-15 oats, 10 barley, 8 winter, 10 spring rye were sown per tithe.
On average, wheat was harvested at 100-120 pounds per tithe, barley - 80-100, oats - 100-140 pounds per tithe. But there were also lean years, and then it was especially difficult for the poor, the poor peasants. They went bankrupt, sold their allotments of land to the kulaks for next to nothing, and became farm laborers.
By 1898, Korobeynikovo became a large trading village for that time: seven shops, 16 shops, Platonov's wine warehouse, and a tavern.
The shops of Pelenev and Sazonov occupied the leading role in trade. Their owners had great trade ties with the city, from where they brought goods and sold them at exorbitant prices. The merchant Emelyanov Naum quickly got rich at that time; at first he carried goods in boxes around the village, and then he built a store, a spacious, solid building. Sazonov arrived in Korobeynikovo wearing bast shoes and pitchforks. He was engaged in dairy trade, then he built a booth, and after 7-8 years he built a store. Business went on briskly at the wine merchant Chakhlakov.
Fairs that took place twice a year were a major event among the peddlers: the winter, Mikhailovskaya fair, which fell on January 10-17, and Tikhonovskaya, which lasted from June 16 to 23. Both were opened for the first time in 1897. They had been preparing for the fair for a long time. Merchants set up spacious booths on the fairground, where the church has survived to this day, confectionery vendors prepared dough for cheesecakes and baked them right at the fair. Traders of dumplings, fried meat, and sweets set up their production. Merchants of honey and confectionery stood in their own row, cloth and cloth - in another.
Cattle were sold at another fair, away from the square.
People from all villages came to the fairs. Merchants came from Biysk, Semipalatinsk, Mongolian merchants came. And the lovers of "buy cheaper, sell more expensive" from Nizhne-Ozerny, Elbanka, Krasnoyarka, Mikhailovka were apparently invisible. The old people say that so many goods were brought in that the eyes ran wide.
In 1890-1900. in Korobeynikovo, a privately owned industry begins to develop. The kulaks built windmills, cheese and butter factories. They used cheap labor in factories. In 1900, the dairy industry became widespread in the village. In 1902, the village elder Rogov recorded four oil refineries with 12 branches. A large oil plant, founded in 1838, belonged to the St. Petersburg merchant I.A.Saraev. In 1902, J.Ya. Leibzinger managed this plant.
Handicraft in the village did not spread widely. In 1899, only five families were engaged in wool-beating, two families were engaged in fur coats. There were 32 beekeepers, 726 bee colonies in the village. But all these material values had nothing to do with the peasantry, they belonged to the rich. The peasants survived from bread to kvass.
In 1883, the Ust-Kamenoistok (Korobeinikovskoye) rural school was opened. The main figure was the clergyman Mikhail Pensky, who graduated from the Tomsk Theological Seminary. The law of God was considered the most important science.
The school was located in an old wooden house built at the expense of the villagers. The school had a bathhouse. In 1894, 87 people out of more than 4,000 villagers studied at the school.
Soon a second educational institution was opened in Korobeinikov - a parochial school. In 1895, there were 65 and 15 boys and girls, respectively, in 1898 - 76 boys, there were no girls.
There were no entertainment facilities in the village. Nobody knew about the club at that time. In winter, the youth held parties in the widow's house, in the summer they had fun on the lawn. For a long time there was only a tavern in the village.
There was no hospital either. From all ailments, they were treated by healers, who often brought people untimely to the grave.
In 1907-1914. the life of the peasants Korobeinikovo worsened. In 1905, a law was issued allowing the peasants of the western provinces to move to Siberia. Settlers rushed to Altai. The resettled peasant had to pay redemption payments at a price of 22 kopecks. for a tithe. Allotment stood out at 15 acres per capita. But in some places there was a 100-tithe norm of allotment. In the demarcated Biysk district, there was overpopulation, so that the actual allotment was no more than 5 acres per capita. In recent years, in communal agriculture, according to Stolypin's idea, stakes were placed on the kulaks as a strong economic peasant. As in the west, farm and cut-off landownerships were organized in Siberia.
The peasants of the village of Korobeynikovo felt the lack of meadows (which were generally lacking in the Biysk district), landowning tools and livestock.
The process of class stratification intensified, the prosperous kulaks no longer touched the land, the laborers ruled for them.
The Ostrovidovs and Nechaevs employed 20 people each year. The kulak farms had from 20 to 45 horses, 20-100 cows, 40-300 sheep (each), 3-10 pigs. Crops reached 200 acres. The kulaks also owned 14 windmills, oil refineries, and tanneries. Before the First World War, the village had 1,500 horse plows, 100 plows, 300 horse seeders, 3,500 wooden harrows, 200 threshers, 800 hay mowers, 10 hay throwers, 50 sheaves. All these agricultural tools belonged mainly to the kulaks. The poor peasantry, in order to somehow make ends meet, borrowed horses and equipment from the kulaks, and in return they worked on their fields. In the last pre-war years, the peasants were finally ruined by crop failures.
In such an extremely difficult situation, the peasants of the village found the news of the beginning of the First World War. The entire population of Korobeinikovo, capable of holding weapons in their hands, was drafted into the tsarist army and sent to the front. Here, too, the kulaks turned out to be more resourceful: they pretended to be sick, paying off a set of thick bags. For them to shed blood were all the same poor people. In 1916, 87 recruits from the 1918 conscription were taken into the army ahead of schedule.
The men went to the front, the old men and women remained. Weak peasants, and previously dependent on the kulaks, now fell into complete bondage to the kulaks and merchants. Many sold their plots of land and cows to the kulaks for next to nothing, and the whole family went to a rich peasant to ask for work. The crops were significantly reduced, the number of livestock was reduced. If in the pre-war years the villagers sowed 28-30 thousand acres, now the sown area has decreased by 1/6.
The kulak plowing was also reduced - there were not enough working hands. The kulaks managed to shift most of the taxes onto the shoulders of the poor, worsening the already difficult life of the peasants. In addition to the kulaks, the peddler merchants lived in clover at that time. In connection with the reduction in the production of industrial goods, their prices quickly jumped. Significantly more expensive items of first necessity - matches, kerosene, sugar. In 1915 alone, the price of bread doubled. The large merchants of Ust-Pristan and Korobeynikovo bought up bread at comparatively inexpensive prices and sent it in large quantities to the cities, where they sold it at high prices.
After the overthrow of the tsarist autocracy in 1917, the poor Sidor Moiseevich Bezzubtsev was nominated as the first chairman of the Volost Council. At the three korobeynikovsky cheese factories owned by the Lind firm, the peasants established workers' control, the lands were taken away from the kulaks, the upland flood meadows, the Chekanikha Ob forest, and church lands were transferred to a public fund. Such were the changes that took place in the life of the peasantry after the Great October Socialist Revolution, which then completed the centuries-old struggle of the peasants for land.
Soviet power lasted only four months in the village. At the end of May 1918, the Whites dealt with the Soviets, but the partisan movement was like a snow block flying from a mountain.
July 22, 1994 by order of Bishop Anthony (Masendich) on the basis of the decision of the Holy Synod No. 2519 of July 20, 1994 Kazan parish in the village. Korobeynikovo, Ust-Pristansky district, was transformed into the Kazan Monastery. The main object is the Kazan Church, built in 1904. In addition, on the territory of the monastery there are: a private building under construction, a refectory, a bathhouse and a laundry, a garage-workshop, a water tower and a barnyard.
The main shrine of the monastery and the entire Barnaul-Altai diocese is the miraculous Kazan-Korobeinikovskaya icon of the Mother of God. It was saved in 1938 from the desecrated Korobeinikovsky church, when the robes were removed from the icons and they themselves were destroyed. The temple was turned into a granary, and the temple Kazan Icon of the Mother of God was subjected to a special desecration of the atheists: it was placed at the entrance so that those who enter would step on the face.
The legend tells about a native of these places, the girl Olga Peregudova, nicknamed by the people Olushka the Dark, who was blind from infancy. Twice the Mother of God appeared to her in a dream with a request to save the icon. Olga managed to persuade her relative and neighbor to steal the image from the defiled temple. When the icon was brought into the house and washed from dirt, they saw that the paint had been erased from the faces, and a huge gap gaped in the middle. Here, the first miracle was revealed to the amazed and frightened women: the icon wept, and there was a voice that said: “Everyone, everyone has sinned.” From that day on, people constantly gathered in the house of the Peregudovs, a lamp burned near the icon and prayer did not stop. Olushka the Dark claimed that a radiance emanated from the icon. Before Easter in 1972 a cloth wreath was made to decorate the icon, and then the icon was completely renewed. After the death of Olga Peregudova, the icon passed into the hands of the now deceased, secret nun Glafira (Lyubitskaya), in the schema of Evlogy, the first abbess of Znamensky convent Barnaul, who described how her renewal and other miracles continued through prayer in front of the icon.
In 1994, the icon was transferred to the temple, which had already been restored by that time. Since that time, with the blessing of Patriarch Alexy II of Moscow and All Russia, a celebration has been established in honor of the transfer of the icon - the patronal feast of the monastery, which takes place on the first Sunday of July. Thousands of pilgrims from Altai, Siberia, and from all over Russia annually gather to glorify the Intercessor of the Altai Land. A seven-day religious procession in the village has become a tradition. Korobeynikovo from Barnaul, which starts a week before the holiday. For 250 km, pilgrims go, offering their prayers to the Mother of God.
In addition, the monastery has an icon with a particle of the relics of St. Innocent of Irkutsk, to whom the right aisle of the Kazan Church is dedicated. There is also an icon with particles of the relics of St. Job and Amphilochius Pochaevsky.
The ancient Altai village of Korobeynikovo was one of the shopping centers of Altai. Here in 1906 a large stone one-altar church was built. After the devastation, the temple was turned into a granary, and many icons were "launched" for technical needs. One of the large icons - Kazanskaya - began to serve as a floor block. After a vision to the pious maiden Olga, the icon, which had largely lost its image, was saved from further desecration. In 1960 the icon was moved to Barnaul. She was preserved by believers, and prayers were made before her. In 1972, on Easter night, the icon was completely renewed: its surface became smooth, the image was clear and bright.
In the summer of 1994, after the completion of restoration work in the church in the village of Korobeynikovo, the icon from Barnaul was returned to its church in a crowded religious procession. In honor of this event, the celebration of this icon was established in Altai on the first Sunday of July. On this day, thousands of pilgrims gather in Korobeynikovo every year. Now here is a monastery.
A few kilometers from the temple, in the village of Nizhneozernoye, the old woman Domna (Kapustina) lived, who wise advice and with consolations helped to keep the faith in the years of the fight against God for many people. Her grave is in the local cemetery.
Every summer, starting from 1999, in the Altai Territory, a religious procession is made to the village of Korobeynikovo to the miraculous image of the Kazan Mother of God.
This image, made on a golden background and framed by a mosaic, at the beginning of the twentieth century, amazed the whole district with its splendor. It hurts even now.
But such an icon was not always, although it is hard to believe. After the revolution, churches were destroyed everywhere. The most beautiful Kazan temple in the village of Korobeynikovo was also desecrated. Most of the icons were taken out of expensive robes, which were later sold abroad, and destroyed. And they threw a large temple icon of the Mother of God face up instead of a floorboard in the church turned into a granary and began to walk on it.
In the neighboring village of Nizhneozerny, there lived a blind, pious girl Olga. She had spiritual vision, and once in a dream she saw the Mother of God, who asked: “Olya! They trample me! Take me!". Relatives and acquaintances, risking their lives, helped Olga to take out the icon from the granary, trampled with mud, worn and damaged so badly that only the eyes of the Mother of God and the Divine Infant were distinguishable. There are scratches and potholes on the primer, there is a gap in the middle of the icon.
When the image was washed with water, a voice was heard from the icon: “Everyone has sinned,” after which tears rolled down from the eyes of the Mother of God. Since then, Orthodox residents of the villages of Korobeynikovo and Nizhneozernoye began to come to the miraculous image and pray together. Some time later, the next miracle happened - the faces on the icon were updated. Previously, only the contours were visible, but now the faces of the Mother of God and the Infant have become quite distinguishable.
In 1960 Olga moved to Barnaul. Believers often came to her house Orthodox people. The icon gradually changed, and once on Easter night it was completely renewed: the robes of the Mother of God and the Divine Infant became bright and colorful, the image became clear, the surface smoothed out.
In the summer of 1994, the Kazan Church was restored in Korobeynikovo, the icon of the Mother of God was returned to its place by a three hundred-kilometer religious procession through the cities and villages of the Altai Territory.
Hundreds of pilgrims from all over Russia rushed to the miraculous image. In Korobeynikovo, the Kazan Monastery for the Mother of God was opened, the icon became a shrine of this monastery, the day of its veneration is the first Sunday of July. The procession is timed to this date.
A person brings his pain to the procession and prays for himself. And hundreds of personal prayers merge into a conciliar prayer, becoming a milestone spiritual path. In recent years, it has become obvious that the procession has become all-Russian, believers from Moscow, St. Petersburg, Omsk, Tomsk, Novosibirsk, Kemerovo, Irkutsk, Krasnoyarsk and other cities and villages take part in it.
Anyone can join. You need to have everything you need on a multi-day hike with you: dishes, water, a cape, comfortable (better worn) shoes. You have to be ready for 8-10 hour crossings in pouring rain and scorching sun. You can take with you nuts, dried fruits, dry biscuits. When going on a religious procession, you need to set yourself up for the fact that this is not a camping trip, not a vacation. All participants in the procession are subject to the "dry law", smoking on the way, on halts and in tent camps is prohibited. Children under 18 go only with parents or guardians. The procession is needed in order to suffer, to endure inconvenience for the good of one's soul.
Before the revolution in Korobeynikovo, during a drought, all residents went out with procession around the village, the temple icon was carried in front, they prayed. After that, it usually rained. Miraculous phenomena, help and healing from the icon, its renewal continues.
The temple is one of the most beautiful in Altai, built in 1904. In Soviet times, it was closed and turned into a granary. The return of the temple was preceded by an appeal by the Orthodox community of the village of Korobeinikov to the regional administration. In 1989, the Church of the Kazan Icon of the Mother of God was recognized as a historical and cultural monument of local significance. The labor collective of the Biysk plant "Polyeks" made a great contribution to the restoration of the temple.
At the monastery there is a hotel, monastic cells, the house of the governor. Two boiler houses, a dry well, a well-maintained holy spring, located near the village of Korobeynikovo, were built.
The monastery collects information about the history of the parish of the peddler and the ascetics of the faith, prepared a biography of the pious Domnushka (Domnika Kapustina), known to believers outside the region, and conducts catechism work.
The shrine of the monastery is temple icon Kazan (Korobeinikovskaya) Mother of God.
source - http://altai.eparhia.ru
