Myths and realities about the kish ataman of Zaporoz'ka Sich Petro Kalnyshevsky: history and present

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MYTHS AND REALITIES ABOUT THE KISH ATAMAN OF ZAPOROZ'KA SICH PETRO KALNYSHEVSKY:

HISTORY AND PRESENT

МІФИ ТА РЕАЛІЇ ПРО КОШОВОГО ОТАМАНА ЗАПОРОЗЬКОЇ СІЧІ ПЕТРА КАЛНИШЕВСЬКОГО: ІСТОРІЯ ТА СЬОГОДЕННЯ

kalnyshevsky kish ataman sich

Kotsur H.,

Candidate of Historial (Ph. D in History), Associate professor, Department of Archive Science and Specialized Branches of Historical Science, Taras Shevchenko National University of Kyiv

(Kyiv, Ukraine),

Коцур Г.,

кандидат історичних наук, доцент кафедри архівознавства та спеціальних галузей історичної науки, Київський національний університет імені Тараса Шевченка (Київ, Україна),

The purpose of the article is to reflect the key milestones ofthe life path of the last kish ataman of Zaporoz'ka Sich P. Kalnyshevsky, to analyze the controversial issues regarding his date of birth, ancestry and career stages. The attention is focused on the economic, military and charitable activities of the head of Zaporoz'ka Sich. There were mentioned the new pages of his philanthropy and censorship. There is investigated the authenticity of the portrait of P Kalnyshevsky and there are revealed the new views regarding the authenticity of his images.

The methodology of the study is based on the principles of historicism, objectivity, comprehensiveness and ideologism. There were applied the general scientific, historical and special historiographical methods during the process of solving the problem.

The main results of the study are manifested in the implementation of the systematic and comprehensive analysis of the problem, the identification of the leading tendencies and the separate patterns in the study of P. Kalnyshevsky's figure; in the introduction to scientific use a new data of the kish ataman's biography; in the conceptual rethinking of a number of assessments and stereotypical positions, that have already dominated in the historiography; in the refutation of a number of factual, analytical differences and myths in his biography.

It is promising to continue the search and publication of specific historical sources about P. Kalnyshevsky, to create his prosopographic portrait on the historical background of the day.

Keywords: P. Kalnyshevsky, kish ataman, Zaporoz'ka Sich, Gospel, portrait authenticity, myths.

Метою статті є відображення ключових віх життєвого шляху останнього кошового отамана Запорозької Січі П. Калнишевського, аналіз спірних питань щодо дати його народження, родоводу та етапів кар'єри. Акцентується увага на економічній, військовій, благодійній діяльності запорозького очільника. Охарактеризовані нові сторінки його філантропії та ктиторства. Досліджено автентичність портрета П. Калнишевського та розкриваються нові погляди щодо з'ясування достовірності його зображень.

В основу методології дослідження покладені принципи історизму, об'єктивності, всебічності, світоглядності. У процесі розкриття проблеми застосовані загальнонаукові, історичні та спеціально-історіографічні методи.

Основні результати дослідження полягають у здійсненні системного і комплексного аналізу проблеми, виявленні провідних тенденцій та окремих закономірностей у вивченні постаті П. Калнишевського; введенні до наукового обігу нових даних про життєпис кошового отамана; концептуальному переосмисленні низки оцінок, стереотипних положень, які домінували в історіографії; спростуванні ряду фактологічних та аналітичних розбіжностей, міфів у його біографії.

Виходячи з прогностичного принципу історіографії, перспективними є продовження пошуку та публікації конкретно-історичних джерел про П. Калнишевського, створення його просопографічного портрета на історичному тлі доби.

Ключові слова: П. Калнишевський, кошовий отаман, Запорозька Січ, Євангеліє, автентичність портрета, міфи.

All kinds of speculations, distortions of facts and falsification were caused by the long silence around the figure of the kish ataman P. Kalnyshevsky in the history of Ukraine. It became possible to refute the myths and clarify information about a number of milestones in P. Kalnyshevsky's biography only after the restoration of Ukraine's independence, the expansion of access to the archives, through a scientific search.

The first mention of the kish ataman dates to the end of the eighteenth century and they belong to foreign authors (J.-F. Garran, J. Meller, N.-G. Leclerc, O. Riegelman, V. Ruban, J.-B. Scherer). V. Antonovych, V. Bidnov, P. Yefymenko, I. Kurylov, K. Odovets (O. Ko- nysky), A. Skalkovsky, D. Yavornytsky raised the issues of the date and place of birth of P. Kalnyshevsky in publications of the XIX - early XX centuries. Their works include 1690 or 1691 years, place of birth is Podillya or Posulia, origin is from gentry, peasant (“common man”), noble or the Cossack genus.

F. Nikolaychyk established and published the birthplace of P. Kalnyshevsky for the first time in 1892. It is the village Pustovytivka of the Romny hundred of the Lubensk regiment of the Hetmanate. He told about it in details, in May 1892, reported on the pages of the “Kiev Antiquity” [13, p. 249-277].

P. Kalnyshevsky's birth date is on July 12, 1691. Nobody could find a metric book with the corresponding entry. But there are three documents that call this date: 1) A letter on June 19, 1768 from Jacob Kwiatkiewicz, who was the governor of the Polish city of Torgovytsia, to P. Kalnyszewskiy, where he greeted the kish ataman with a birthday approaching on June 29 (old style). 2) “On June 29, Prince Prozorovsky with all the staff and chief dragoons and hussar officers arrived to greet kish ataman with his birthday...” It happened during the march of the Zaporozhian army, led by P. Kalnyshevsky to Hadzhybey (now it's Odessa), to their camp near the river Tyligul in 1770. 3) On that day, P. Kalnyshevsky went to the Sich Church of the Intercession, where he ordered a prayer for a health and prayed near the icon of his heavenly patron (according to the materials of the Black Sea Central Naval Archives, exported in 1934 by 11 railway cars from Ukraine to the Russian Federation. 4 wagons were already taken out in 1925 and are preserving now in the Central State Archives of the Russian Navy in St. Petersburg) [9].

The closest ancestral environment of the future kish ataman was: father Ivan (a native of the same village, a Cossack), mother Agafia (originally from Lokhvytsa), brother Semen was a priest in the city Smile of Lubensky Regiment and brother Andrew was a Cossack of Kuschivsky kuren, sister's name wasn't mentioned in the literature, we find only, that she was married to Cossack Lukyanovych from the village Trocivka in Lokhvytsia region, nephew Joseph was Colonel of Kodak palanka and others (we have information from the Gospel inscription, P. Kalnyshevsky's memorial notes and the correspondence, that has survived so far).

We emphasize, that the first documentary referring to P. Kalnyshevsky's career was dated 1754. He held the post of military osavul (the third person after the kish ataman) at that time. He was responsible for maintaining the internal security of Zaporozhzhia.

He was elected as Cossack chieftain twice: in 1762 and 1765. Then he was re-elected ten times in a row by Cossacks. He was in this post from 1765 to 1775 contrary to the imperial will.

P. Kalnyshevsky as a head of Zaporozhian Cossacks was a member of fightings in the Russian army during the Russo-Turkish War of 1768-1774. In the documents of the archives of Russia we find, that he was especially distinguished in the assault of Ochakiv, Kinburn, Perekop, Kafa, Arabat, and Hajibey. The documents confirm the military skill and military agility of the cat chieftain.

P. Kalnyshevsky pursued an active economic policy, which became known as the “colonization policy” (development, settlement of the land). It was during his atamanship, that Ukrainian peasants and Cossacks played a leading role in the development of the South and the Steppe. P. Kalnyshevsky and the Cossacks laid the foundations for peaceful colonization in the land and continued to conquer these lands even after the destruction of the Zaporoz'ka Sich in 1775, remaining a prominent part of the process of free national colonization. By the way, ataman contributed in every way to the settlement and development of the territory of the Donbass, which he considered as a common component of southern Ukraine. By the end of the atamanship of P. Kalnyshevsky, 7 567 winter camps and hamlets had been established [2], and the number of the adult male population amounted to nearly 100,000 in Sich on the eve of its liquidation in 1775 [10].

Documentary sources confirm, that P. Kalnyshevsky was an economically literate manager, a caring owner, who was knowledgeable about agricultural production technology, who has news of European veterinary science, breeding, in particular. He strongly supported the development of farming, animal husbandry, crafts and trade. The farms, foreign and domestic trade, customs system, commodity-money relations developed actively during the New Sich. P. Kalnyshevsky contributed to the establishment of a new economic thinking, the formation of a unique bakery culture.

P. Kalnyshevsky was one of the first among the Zaporozhian elders, who managed to introduce multisector farms of farm type. Zaporizhzhya became an economically self-sufficient territory during the time of P. Kalnyshevsky. It was one of the main reasons for the liquidation of Zaporoz'ka Sich, which was detrimental to the economic interests of Russia in southern Ukraine. Considering the socio-economic development of Zaporizhzhya during the New Sich period by P. Kalnyshevsky, let us pay attention to the expansionist plans of the Russian Empire, to bring to life the imperial project “Novorossiya”, which resonates with the present. Russia resorted both then and now to military aggression, feeling the loss of Ukraine from its sphere of influence.

P. Kalnyshevsky was distinguished especially for his charitable activity. He was inferior only to Hetman Mazepa in its scale in the Cossack era of history. P. Kalnyshevsky, as a wealthy man, spent the money mostly on the construction, maintenance and repair of temples, school education. On the basis of the archives, we have proved the involvement of the Cossack chieftain in charitable work for more than thirty temples (previously stated about 3-5 churches), financing the production of silver and gilded books of the Holy Gospel, donations for the Church of the Holy Sepulcher in Jerusalem. The geography of P. Kalnyshevsky's charitable activities is impressive: Pustoviytivka, Romny, Lokhvytsia, Kyiv, Novoselytsia, Petrykivka, Mogyliv, Baybakivka, Lychkivka, Hupalivka, Mgar, Sich's Intercession Church, Jerusalem, Athos, Dragomyrna, Neamtsa (Bucovina), Solovetsky Monastery and many others.

During the New Sich times, P. Kalnyshevsky founded a school at St. George's Church for children aged 12 to 17 years. It had two divisions: one had 50 undergraduate students, mostly teached by deacons and palamars, and the other had 30 youth. Several letters have been preserved to this day, in which the residents of Ukraine thanked to the Zaporozhian ataman for his kind treatment to somebody's son or nephew entrusted to him. There were also three special and 16 general parish schools in New Sich. The kish ataman P. Kalnyshevsky made sure, that the schools had adequate conditions for learning and life, and were provided with premises, food, books in a timely manner. It was during the period of P. Kalnyshevsky that the Sich education reached its exaltation. By the way, there was a “kurin' management” at that time. That was student self-government, much earlier, than it was introduced in Switzerland, England, India, and the USA.

A number of researchers claim, that the Zaporozhian chieftain was illiterate groundless. To date, more than two hundred and forty letters have been found, written and signed by P. Kalnyshevsky. These are letters of the 1750s, or during a period of atamanship, or was dated a day or two before the destruction by the Tsarat of Zaporiz'ka Sich in 1775, were written in Sich, during the stay of the Zaporozhian deputation in St. Petersburg, are from the arena of hostilities during the Russian-Turkish wars. They all were written by P. Kalnyshevsky in the same handwriting. Foreigners, who have visited Sich and met with kish ataman, indicated his literacy in their notes. In the documents of the “Archives of the Kish of the New Zaporoz'ka Sich” we find a written gratitude by P. Kalnyshevsky to Archimandrite of the Kyiv-Pechersk Lavra Zosym for books on religious subject sending by him, which he finished reading. In the source, we find, that P. Kalnyshevsky “received the press of that time”, “read the world literature”.

After the destruction of Zaporoz'ka Sich, P. Kalnyshevsky was imprisoned without trial and investigated in Solovky, where he spent 25 years in prison in the most terrible casemates. It was stated: “Petro

Kalnyshevsky since 1776, July 29” in the “Information about convicts held in the Solovky Monastery” [6, p.612]. The date of the ataman's death is October 31 (Saturday), 1803. It is indicated on the tombstone of P. Kalnyshevsky and in the message from the monastery to Arkhangelsk Governor Mezentzov.

The merits of the last kish ataman of Zaporoz'ka Sich P. Kalnyshevsky are recognized at the state level.

On November 14, 2005 it was issued the Presidential Decree “On measures to honor the memory of the last kish ataman of Zaporoz'ka Sich, Petro Kalnyshevsky”. The text of the Decree notes, that he was “an outstanding statesman and political figure of Ukraine”, and it points to “the recognition of his outstanding personal contribution to the formation of the Ukrainian nation” [12].

On July 6, 2011, it was issued a resolution of the Verkhovna Rada of Ukraine “On celebrating the 320th anniversary of the birth of Petro Kalnyshevsky, who was a political and military figure, the last kish ataman of Zaporoz'ka Sich” [11]. This event was celebrated at the state level.

It is opened the State Religious and Cultural Reserve, the Historical and Memorial Complex “Homeland of Kish Ataman Petro Kalnyshevsky” in the village Pustoviytivka of Romny district of Sumy region. All-Ukrainian Cossack Holiday “Kalnysheva Rada” was started.

The name of Petro Kalnyshevsky was added to the sacrament of Ukrainian holy righteous by the Orthodox Church of Ukraine (formerly the OCU of Kyiv Patriarchate) in July 2008 by the Local Council of the Ukrainian Orthodox Church of the Kyiv Patriarchate.

About 200 streets bear the name of P. Kalnyshevsky in various Ukrainian cities and villages, including in Kyiv in the Obolon district, after decision of the Kyiv City Council of February 19, 2016.

There are 11 monuments to P. Kalnyshevsky in Ukraine (Kyiv, Kryvyi Rih, Petrykivtsi, Nedryhayliv, Pustoviytivka, Berezivka (Odessa region), Solovky, etc.).

The department of the Border Guard Service of the Sumy Border Detachment “Shalygine” was named after Petro Kalnyshevsky, according to the Decree of the President of Ukraine (February 2009). It was given the name of the kish ataman P. Kalnyshevsky to the artillery brigade “Zaporoz'ka Sich”, as one of the military units in the anti-terrorist operation, according to the Decree of the President of Ukraine (August 2018) “On awarding honorary titles to military units of the Armed Forces of Ukraine”.

On March 29, 2012, the National Bank of Ukraine put into circulation a silver coin with a face value of UAH 10 “Petro Kalnyshevsky”. The coin belongs to the series “Heroes of Cossack Age”.

Four works of art are devoted to P. Kalnyshevsky (2001), in particular, “Crane's cry” by Roman Ivanychuk. He won the Shevchenko Prize for this and other novels.

Petro Kalnyshevsky is recognized as an outstanding historical figure and is among the 100 most famous Ukrainians in the world.

The last kish ataman of Zaporoz'ka Sich Petro Kal- nyshevsky was one of the greatest benefactors of the Cossack era of Ukrainian history. Orthodox churches and cathedrals were built at his expense, and generous gifts were made to them by him. We know, the Gospel is one of the most unique and most valuable pearls not only of the P. Kalnyshevsky Museum in Pustoviytiv- ka, but of the whole spiritual treasury of Ukraine. The Gospel is a true masterpiece of Ukrainian goldsmith- ing in the eighteenth century, which is included in the world catalogs of art.

Little is known about the other throne Gospel, the gift of P. Kalnyshevsky to the Sich Church of the Intercession. It has not only theological, liturgical, historical, geographical, linguistic and literary, philosophical and ethical significance, but also superior cultural and artistic value.

In the archival documents, it was found, that on October 1, 1763, P. Kalnyshevsky presented “the Gospel to the Zaporozhian Military Sich Church under the Protection of the Cover of the Blessed Virgin of the Kyiv-Mezhyhirya Holy Transfiguration Monastery. It was decorated with silver, precious stones and gems. Its price was 1025 rubles.” [7, p. 33]. (Zaporozhian army was subordinate to the spiritual authority of the stauropegical Monastery of Kyiv-Mezhyhirya.)

After Catherine II destroyed the Zaporoz'ka Sich and the Intercession Cossack Church in 1775, a similar participation awaited the Kyiv-Mezhyhirya Monastery, which was closed in 1786. At the same time was made the description of the monastery property. It contained information about the Gospel given by P. Kalnyshevsky. The Gospel was in Katerynoslav and then in Poltava during nine years. Then the sacristy and books of the Holy Intercession Sich Church were sent to St. Petersburg to the Alexander Nevsky Lavra. In 1798, the Gospel was transferred together with more than 400 church items from the Zaporozhian Cossack Church to the Cossack Black Sea Army, to its kish ataman T. Kotliarevsky. Since 1802 it had been in Katerynodar in the military cathedral church after the name of the Resurrection of Christ. In May 1922, it was accidentally disposed of and transferred to the museum department in Krasnodar. Even before the Russian annexation of Crimea and the military aggression in the Donbass, we managed to find the Gospel of P. Kalnyshevsky in the holdings of the Ye. Felitsyn State Museum of History and Archeology in Krasnodar. However, there it is said, that it is “a relic of the Cuban Cossack army of the second half of the eighteenth century.”.

The Gospel is printed on Alexandrian paper (it is a type of high-quality and expensive paper that was used for the printing of valuable books), the hardcover is silver-gilt. The finishing of the book's revetment is made with the use of enamel which is decorated with 813 colorful gemstones (nowadays 721 are left). The top cover is engraved with floral ornament, four angles depicting evangelicals, at the center - a silver cross. The lower cover in the middle is decorated with an icon in the form of a medallion “the Intercession of the Virgin Mary”, which is also framed with floral ornaments. Above is an image of the Holy Ghost surrounded by two angels, and below - by one. Also, on the back side, at the end, is an engraved inscription that the Gospel was made by the then military judge of the Zaporizhian Host, P. Kalnyshevsky, with cost and date of printing. The weight of the frame without the text of the book is 9,722 kg (overall weight is 29,9 kg). The Bible itself has 340 pages. Copy sizes - 750x520 mm, book thickness - 71 mm (without binding) [7, p. 33].

Therefore, we have clear evidence that this shrine was also commissioned and funded by the military judge and future Koshovyi Otaman, Petro Ivanovych Kalnyshevsky.

We have found that P. Kalnyshevsky also financed the production of the third Gospel - it was commissioned when Kalnyshevsky was already a detainee at the Solovetsky Monastery, for savings that the last Koshovyi Otaman had collected over the nearly 25-year-long period of his imprisonment.

Until recently, little was known about the interrelation of Reverend Paisius Velychkovsky and the Koshovyi Otaman of the Zaporoz'ka Sich Petro Kalnyshevsky.

Paisius Velichkovsky (1722-1794) was a Ukrainian ascetic, philosopher-theologian, writer and translator who greatly influenced the spiritual and cultural life of Ukraine, Romania, Moldova, Greece. Paisius Velichkovsky's name is a grand image of a Ukrainian, lit by an aura of holiness, the highest spiritual purity and exceptional morality. The future saint was born on December 21, 1722, to a priest's family in Poltava, being the eleventh child of this family. He received his education from the Kyiv-Mohyla Academy. In 1746 he moved to live on Mount Athos. He stayed there for 17 years, gathering a large number of monks around him, founded the monastery of St. Elijah The Prophet there, and took monastic vows in the mantle. This monastery was under the protection of Zaporoz'ka Sich.

In 1763 he, along with 64 monks, leaves Mount Athos. Together with the Brotherhood Paisius founds a separate monastery in the Bukovynian Carpathians, in Dragomirna. In 1779, Father Paisius was transferred to the board of trustees in the neighboring great monastery of Neamt. Here he brings together a whole school of interpreters and book translators. Since then, more than 300 manuscripts have been preserved, of which more than 40 have been written by Paisius [1, p. 117]. While in Romania, in the Dragomirna monastery, we happened to come across a church bell. The engraved text on it said: “In 1767 this bell was made for Moldavia, for the monastery of Dragomirna with the blessing of Father Abbot Paisius Velichkovsky and the efforts of a hard-working disciple of Gabriel, funded by the well-wishers of the Zaporizhian Host the Lower. It was poured in Moscow in the workshop of Dimitri Pirogov weighing 1100 kilograms”.

Having studied the available materials of the libraries and archives of the monasteries in Drag- omirna and Neamt, as well as having done some scientific research in Ukraine, we have found out that Paisius Velichkovsky had an active relationship with the Zaporoz'ka Sich, his “spiritual brainchild”. His correspondence with P. Kalnyshevsky was preserved. One of the letters states that the Dragomirna monastery “was joined by one hundred and fifty brothers of ours ... most of them come from the Rus' people, and most of them from the notorious Orthodox region of Zaporizhzhia” [1, p. 124]. From the letters it is known that the Zaporoz'ka Sich and P. Kalnyshevsky in particular sent the most generous donations to the monastery in Dragomirna. In the letters, Rev. Paisius addressed P. Kalnyshevsky: “To His Grace, the lord of the Orthodox Army of Zaporizhzhia, Koshovyi Otaman”. P. Kalnyshevsky is called “the most special benefactor”, “the most gracious our governor”.

Rev. Paisius Velichkovsky repeatedly sent hi- eromonks of Dragomirna to the Zaporoz'ka Sich to collect donations. In his letters he thanked P. Kalnyshevsky “for his paternal mercy”. The casting of the church bell in Moscow for the monastery was funded by Zaporizhzhia Cossacks.

The 1894 issue of the “Kyivs'ka Starovyna” (literally “Kyiv Antiquity”) Magazine contains information that “the monk Gabriel, who arrived in Zaporoz'ka Sich on behalf of Paisius Velichkovsky, bought a large bell in 1767 for the Dragomirna monastery for 630 rubles” [5, p. 349]. In another post, we find the following: “meanwhile, Gabriel, using Koshovyi Otaman's passport, departed from Sich in 1767 in the month of April to the city of Romaine to buy a bell, which was bought for six hundred and thirty rubles from the alms of four hundred and thirty, and two hundred rubles of Gabriel's own money, and this bell is now in Sich” [5, p. 349]. From Romanian sources we learn that P. Kalnyshevsky helped bring the bell from Romaine to Sich, and from there to Dragomirna. The same monk Gabriel “was in Romaine at the Illinsky fair and bought one thousand liktivs of hrysh, for money collected for alms in Sich” [5, p. 350].

Today, the church bell is located in the Dragomirna monastery. Local monks call it “Zaporozhan”.

In the old books, there is information that the Orthodox Cossacks of Zaporizhzhia visited the shrines, listened to worship, fasted, prayed, and received communion at the sacrament of Christ. In one of the materials it is emphasized: “Zaporizhzhia Cossacks often traveled to the holy Mount Athos to pray, and especially to Dragomirna, to the Moldovovalakh Monastery” [4, p. 38]. (Now it is in Romania).

Among a number of scientific problems related to the historical figure of P. Kalnyshevsky, there are also questions about the authenticity of his images. This is explained by the small number of P. Kalnyshevsky's portraits made during his lifetime. We found that there are two of them. Firstly, there is an image of the Koshovyi Otaman on the icon of the Church of the Intercession of the Virgin Mary in Sich, which back in the day was transported from Nikopol to the Odesa Museum of Local History, where it is still preserved.

We are inclined to believe that this icon was created not earlier than 1771, a proof of which is that it was at that time that P. Kalnyshevsky was awarded a gold medal for his military success in the Russo- Turkish war. On October 12, 1770, Empress Catherine II signed a decree honoring P. Kalnyshevsky and other Cossack officers. Zaporozhets P. Golovaty at the end of December 1770 received his award and 11 more medals in the Russian capital, including one for P. Kalnyshevsky, and directly handed it to the Koshovyi Otaman on January 23, 1771 [3, p. 40]. Thus, the icon of the Church of the Intercession of the Virgin Mary in Sich, which depicts P. Kalnyshevsky with this medal, was made no earlier than this date.

On the icon we see a middle-aged, gray-haired man of average height with a signature Cossack haircut - “oseledet's” (literally “herring”). Dressed in red bloomers and kuntush, a navy blue suede girdled with a wide belt, embroidered with gold, with a large medal on his chest and a traditional sword on his left. P. Kalnyshevsky's eyes are looking above, at the Virgin Mary; he is praying, as evidenced by the inscription addressed to the Mother of God.

Having visited the Odesa Museum of Local History, we are convinced of the accuracy of this description. We will just add that, for his advanced age, P. Kalnyshevsky looks quite confident, full of physical health, and with a lean physique. In our opinion, his height is slightly taller than average. His neck is wrinkled, and his Cossack oseledet's and mustache turned gray.

The icon is made on a board measuring 2x9 quarters (approximately 44x66 cm) from linden. In the upper part, in the temple heights, is depicted a young woman, the Intercession of the Virgin Mary, with an omophor on her arms which are slightly apart. To her right is St. Nicholas, and to the left is the patron saint of Cossacks, Archangel Michael. The Virgin Mary tilts her head slightly to the left and down, looking at the Zaporizhzhia Cossacks, depicted in the lower left corner of the icon; the second similar group of Cossacks is represented symmetrically in the right corner. Cossacks are dressed in expensive colorful clothes with weapons. Between these groups are depicted cartouches of military relics and weapons - flags, maces, guns and more. It is proved that at the head of the first group of Cossacks is the Koshovyi Otaman P. Kalnyshevsky, and the head of the second is Judge I. Globa. P. Kalnyshevsky, whose gaze is directed to the Intercession of the Virgin Mary, is asking her: “We pray, cover us with your honest cover, free us from all evil”. And she replies: “I will free and cover my people”. This icon depicts Koshovyi Otaman P. Kalnishevsky with the Cossacks praying “about turning away the disaster that was threatening Sich from Moscow”.

In the time of P. Kalnyshevsky, the image of donors in the composition of the icon was actively practiced. The donor (Latin - “the one who gives”) is the customer of the icon or the person he or she wanted to perpetuate (his relative or respected figure - a hetman, a Koshovyi Otaman etc.). Portraits of the sponsor (founder) were hung in the church built with his money.

It is on one of such icons of the Cossack Intercession that we see two donors, the young one and the old one, depicted in full height in the foreground. The old one is the last Koshovyi Otaman of the Zaporoz'ka Sich, P. Kalnyshevsky.

In Petrykivtsi (founded by P. Kalnyshevsky, named after him, famous for the Petryk painting), the Zaporizhian leader built a church. There was a portrait of the Cossack chieftain inside of it. We found the memoires of a local artist by the name V.S. Solyanyk: “The parishioners, when entering the church, bowed low to the portrait of Kalnysh and, on their way out, bowed to the great martyr. I stared intently at the portrait to draw it. All my relatives and neighbors had a portrait of Petro Ivanovych painted by myself. During the time of Stalinist repressions, people were destroying everything that could attract the attention of the evil spirit. Kalnyshevsky portraits also got on the list, because their owner could be designated as the “enemy of the people” [8, p. 11-12].

In 2003, while in Petrykivtsi, we were able to find a portrait of P. Kalnyshevsky made by V Solyanyk on paper (14.7 x 22.7). On the back side, there is a signature made by the author himself: “The image of Kalnysh”. It depicts the elderly Koshovyi Otaman. Turning to historical dates, it turns out: P. Kalnyshevsky began construction of the first church in Petrykivtsi in 1769, on March 22, 1775 it was consecrated. At the time of consecration, there was already a portrait of the Koshovyi Otaman and a commemorative plaque that read: “This temple was built by the servant of God, the Koshovyi Otaman of the Zaporoz'ka Sich, Petro Kalnyshevsky, in 1775”. Given the date of birth of the latter, 1691, and the presence of the portrait in the church during its consecration in 1775, the depicted P. Kalnyshevsky is above the age of 80. He looks confident enough, cheerful, holds the saber firmly in his hands. Otaman is skinny, has expressive eyes, long mustaches, small wrinkles on his face and hands.

After years of oblivion, the artists of Ukraine returned to the portrait of P. Kalnyshevsky. Thus, in 1970 a canvas was created by N. Kizenko, in 1991 - an engraving by M. Bondarenko (Romny Museum of Local Lore). In 1990 the artist V Feoktistov (Nikopol State Museum of Local Lore) and in 1999 P. Kuchuk (Museum of Peter Kalnyshevsky, Pustovyitivka) depicted the chieftain during the Solovetsky imprisonment period. In 2003, in Petrykivtsi, the portrait of P. Kalnyshevsky was executed by F. Panko. In 2008, the icon “Holy righteous Peter Kalnyshevsky” (wood, oil, gilding, 67x49) was painted by artist D. Grigorov. It came into being after the canonization and passing into veneration as a saint of Koshovyi Otaman P. Kalnyshevsky by the Local Council of the UOC- KP on July 11, 2008 at the Golden-domed Monastery of the Archangel Michael in Kyiv. According to our estimates, there are now 11 modern versions of a portrait of the Cossacks' leader. However, they are of different quality, value, level of execution, and historical similarity to P. Kalnyshevsky.

Therefore, drawing on the collected information, it is possible to claim that the portraits of the last Koshovyi Otaman include: 1) P. Kalnyshevsky's image on the icon of the Church of the Intercession of the Virgin Mary in Sich; 2) the image of the Koshovyi Otaman, depicted by artist V Solyanyk; 3) other portraits created by contemporary Ukrainian artists.

So, despite the fact that many works devoted to the Cossack Otaman of the Zaporoz'ka Sich Petro Kalnyshevsky have been published to date, there are a number of questions left unanswered by the researchers in the coverage of his life path. It is a direct result of the fact that the name of the Zaporizhian chieftain has stayed in obscurity for decades. Only nowadays various myths about the Ukrainian statesman P. Kalnyshevsky are starting to dispel.

References

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8. Kotur P Petrykivka and Petro Kalnyshevsky (To the 315th Anniversary of the Birth of the Last Kish Ataman of Zaporoz'ka Sich) // Journal of Ukrainian History. K., 2006. Issue 5. P. 9-13.

9. Kotsur H., Kotsur A. Unexplored Pages of Biography of Kish Ataman of Zaporoz'ka Sich Petro Kalnyshevsky // Voice of Posullia. 2020. No. 4. Jan 24 P. 2.

10. Kotur H. H. Modern Scientists about Development and Economic Rise of Zaporizhzhia in Era of the Kish Ataman Petro Kalnyshevsky. History of Science and Biography: An Electronic Scientific Professional Edition. 2016. № 1, available at: http://inb.dnsgb.com.ua/2016-1/ index.html

11. Resolution of the Verkhovna Rada of Ukraine of July 6, 20111 “On the Celebration of the 320th Anniversary of the Birth of Petro Kalnyshevsky, Political and Military Person, Last Kish Ataman of Zaporoz'ka Sich”, available at: https:// zakon.rada.gov.ua/ laws / show / 3600-17

12. Order of the President of Ukraine No. 1230/2005-rp “On Measures to Honor the Last Kish Ataman of Zaporoz'ka Sich Petro Kalnyshevsky”, available at: https://www. president.gov.ua/documents/ 12302005-rp-3360

13. F. N. Kalnyshevsky's Homeland // Kievskaia Starina. 1892. May. T. XXVII. P. 249-277.

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