Our story about the Perm "split", as you probably noticed, after the first two articles is built further on territorial principle: first Yekaterinburg district, in this article - Perm. We will follow this approach in future articles.

“... On the site now occupied by the city of Perm, 30 years ago, there was a forest where, according to legend, vagabonds and schismatics took refuge. In 1723 General de Gennin built the Yegoshikhinsky plant here. The first inhabitants of this plant were schismatics who moved here from different parts of Russia. Almost from the very opening of the plant, a rather significant society of fugitives was formed in it. Of these, the peasants of the years are known. Golitsyn Bykov; Ushakov, whom the schismatics respected for his literacy and called captain, Shalaevsky and Sokolov from inner Russia; Serebrennikov, Snegirev, Panfilov from Arkhangelsk, Magin from Vologda. More remarkable were: Stefan Nikiforov Adishchev and Vasily Gavrilov (later written by Solovyov). The first in the Egoshikha factory in his own house arranged a prayer house, where the Egoshikha Old Believers gathered for prayers. After the death of Adishchev, this chapel came into the possession of his son-in-law Vasily Gavrilov, existed for quite a long time, even after the opening of the city of Perm and the Perm viceroy (in 1781) until 1786, and then it was broken due to dilapidation. Vasily Gavrilov was first a serf of Count Alexander Romanovich Vorontsov, the then tenant or owner of the Yegoshikha plant, after that he was the manager of this plant, received dismissals from the serfs and was assigned to the society of Perm merchants, remaining in a split and was a strong patron of schismatics.

Thus, even before the opening of the city of Perm, a significant community of Old Believers existed in the Yegoshikha plant, which was not constrained by anyone and gradually grew in distance from the power of the church and civil. According to the church department, the Yegoshikhinsky plant belonged to the Vyatka diocese, and according to the civil department, to the Tobolsk governorate.

In 1781, on October 18, the Yegoshikhinsky plant was renamed the provincial city of Perm, at the same time the Perm governorship was opened; the only Peter and Paul Church was renamed the cathedral.

In 1799, Oct. 16, the Perm diocese was approved, and the following year the first Perm archpastor, Bishop John, arrived. But the society of the Permian schismatics was already quite strong, gradually increasing with the addition of new members from the schismatics who were assigned to the Permian society from the Obvinsk villages and from other places; had its own new chapel, built upon the opening of the city of Perm, by the wealthy merchant Khariton Prokopiev Bykov, who at the chapel also arranged special housing for fugitive priests who came here for the correction of their needs. The chapel existed for about 28 years, and during this time the service in it was carried out without hindrance.

Subsequently, around 1813, the Permian Old Believers, headed by Fyodor Ushakov, the chapel warden Ivan Trapeznikov, Yegor Sokolov and others, built a new chapel in the garden of the merchant Sokolov, and existed until 1835.

Who originally officiated at the Egoshikha and Perm chapels? It is not at all clear that fugitive priests were constantly with them, but it is known that the local schismatics turned to fugitive priests who lived in the Okhansky district, in the Sheryinsky parish in the village of Polomka, where they were discharged from the Irgiz monasteries, for the correction of their needs. Such was the fugitive priest Grigory Matveev, who greatly contributed to the spread of the split in the local region. He corrected all the requirements not only in Okhansk, but also in other counties; even gave receipts for the fulfillment of church requirements. The Perm Old Believers also resorted to this champion of the split for the correction of their needs. In the absence of fugitive priests, the correction of the rites was entrusted to elders-mentors chosen from the society, who from some runaway priest received a blessed grammar with permission to perform Christian rites. Such a mentor among the Permian Old Believers was the tradesman Platon Trapeznikov.

In general, the Permian Old Believers, except for a very few, did not differ in education and even literacy; they kept the split not so much out of conviction, but out of respect for the foremen, what were the merchants Suslov and Sokolov - burmisters - in the eyes of the Old Believers, significant. With all the exhortations of the clergy, turn to the Orthodox St. Churches, Perm Old Believers justified their stubbornness by the fact that 1) they do not dare to violate the parental oath, by which they pledged to adhere to the old faith; 2) it is difficult to find and support a priest of the same faith, it is even more difficult to dispose their wives and relatives to the same faith, and even more so to Orthodoxy; 3) that other Old Believer societies, Yekaterinburg and Moscow, enjoy freedom of worship and have open fugitive priests for the correction of their needs; 4) that they, perhaps, agree to have an open priest, but only from the Irgiz monasteries and completely independent of the diocesan authorities.

In the villages of the Perm district, along the Obva River, a split appeared before the founding of the city of Perm. As early as 1684, the Solikamsk clerk wrote to the voivode that schismatics had started up in the Obvensky river region, and 15 versts from the Ilyinsky churchyard they live in empty places as wanderers, make temptations and run away from the search and capture of them by the Orthodox. Subsequently, the split spread here through trade routes. Obvinsk merchants, having met Moscow Old Believers at the Makariev fair, spread their delusions in their homeland, which was especially favored by the steward in the fatherland, gr. Stroganova Andrey Filippov Shirov. Under the protection of this schismatic champion, soon (about 1775) a divine service was opened, which was performed for the Old Believers: the peasant of the Sretensky village, Ierofey Mitrofanov, and in the neighboring Krivets parish, Efim Solovyov and Ignatiy Luzin, both merchant and literate peasants, who were infected by the schism at the Makaryev Fair from Moscow and Irgiz schismatics. Through their efforts, the latter appeared in the Perm Territory and sowed the seeds of a schism in the parishes: Lobanovsky, Garevsky, Ilyinsky and Sludsky.

The evil seed quickly grew and brought forth sad fruits. After some 10 years, the entire Perm district was infected with a schism, which was especially facilitated by the small number of churches and the remoteness of this region from the places of central ecclesiastical and civil administration. In August 1786, the Obvinsk Old Believers, among 2568 souls of both sexes, through their deputies, asked their master, Count Alexander Sergeevich Stroganov, to enroll in the Old Believers in order to avoid alleged oppression by the Orthodox. Their request was not respected, even due admonition was made through the manager Bushuev. But that was the end of the matter, the Old Believers remained with their delusions. The following year, Governor-General Kashkin of Tobolsk complained to the ruling senate about the spread of a split in various landowner villages in the Obvinsk district.

The complaint of Mr. Kashkin was transferred to the Holy Synod, which, by a decree of November 13 of the same 1787, prescribed Lavrenty, Bishop of Vyatka and Great Perm, - “he himself, without relying on others, should not be left to visit the villages inhabited by schismatics, and, having explored the reasons for such increased debauchery and seeing the disposition of the erring ones, take care of instilling in them in general and in particular their existing delusions and turning from it to the path of salvation by diligent and repeated teachings and admonitions. In the summer of the following year, Bishop Lavrenty visited the Perm Territory to exhort the Obvinsk schismatics. Whether and what were the successes of this admonition is not known. Subsequently (in 1830), the Old Believers of the Rozhdestvensky village boasted before the missionary that their ancestors had resisted the Vyatka Bishop Lavrenty. The split in this region from time to time not only did not decrease, but even more intensified.

The spread of the schism in the Perm region was greatly facilitated by fugitive priests from the Irgiz monasteries, who took refuge with the local schismatics. In 1788, the fugitive priest Semyon Laptev was opened by the authorities, who lived partly in the village of Krivetsky with the aforementioned Ignatius Luzin, partly in Garevsky with the peasant Osip Bukhalov, a schismatic champion. According to the investigation of the Laptev case in the Perm Lower Zemstvo Court, this fugitive was accused: in the 1st of leaving his priestly place; in the 2nd, in the escape to the Irgiz monastery; in the 3rd, in evasion into schism; in the 4th, in a secret passage to the villages of the Perm viceroy with a false passport and under a false name; in the 5th, in blasphemy against the holy Orthodox Church; in the 6th, in the illegal baptism of babies and one 90-year-old girl; in the 7th, in accepting common people for confession and initiating them with unknown gifts; in the 8th, in extortions for the correction of the needs, and in the 9th, in the rejection of the gullible from the Orthodox Church. Bukhalov and Luzin, who had been in a schism from childhood, were found guilty of spreading the schism, baptizing infants, and drafting and sending a public verdict to the Irgiz skete with a request to send the blessed priest, as a result of which Semyon Laptev came to them. Laptev was escorted to the Vyatka Bishop Lavrenty, and Bukhalov and Luzin were taken to their places to the local priests for admonition. That was the end of the whole thing. It is clear that such a decision could not stop and reason with other schism teachers who did not stop spreading their delusions in the Perm district. That is why the number of the Obvinsk schismatics increased at that time (about 1788) to 5000, and later there were much more of them ...

... In 1792, on December 27, the schismatics of the Perm district gathered for a general meeting on their own affairs. The fruit of their meeting was the following rules, which still enjoy respect among the schismatics:

1) If those who lived according to the old faith (i.e., in schism) deviate from it, get married according to new rites in the Orthodox Church: then such people cannot be “decided” (i.e., do not forgive when they ask for forgiveness).

2) To excommunicate those from society who accept the current priests into their homes with prayers and allow them to baptize babies.

3) Those who live dissolutely excommunicate and curse.

4) Do not pray to those who live according to the old faith for those who adhere to the Nikonian heresy, even if they have a father and mother.

5) Pray only to old icons, as the rules of St. fathers, and cancel the new one.

6) To excommunicate those who visit the houses of the Nikonians, or take anything from them.

7) The money collected for the benefit of society is allowed to be used by priests and elders at their own discretion.

In 1793, the Obvinsk c. Stroganov, the schismatics filed forgiveness for the civil governor to leave them alone, prescribing that, following the example of their grandfathers and fathers, being in the Old Believers, they are subject to constant persecution and oppression; especially in August and September of that year, when some of them got married in the Shartan settlement and Nizhny Tagil factories with fugitive priests, and when the parish priests, having found out about this, sent them to the city of Obvinsk, where they were kept for a considerable time. And somehow it is not unknown to them, the petitioners, that in other cities and villages and with other masters their brothers live in all tranquility and do not have oppression from anyone, then they also ask for protection and patronage. This request received no satisfaction.

The further history of the schism in the Perm district is nothing remarkable, except for the verdict drawn up by the Sretensky Old Believers in 1818, on January 12, in order to improve the moral state of their co-religionists. This sentence is contained in the following 10 paragraphs:

1) “If any of us - as the Old Believers themselves write - will revel to drunkenness and begin to be in taverns, or even in houses, or similar evil deeds turn out to be, then we will not accept all those in the cathedral, until then, until they leave.

2) If someone makes games and sings and dances demonic songs on them, they will not accept those people either.

3) If any of us does “help” on the feasts of the Lord or on Sundays, do not accept them either.

4) Whoever does “help”, although not on holidays, but will revel in those “helps” and sing and dance songs of demons, then we will not accept them either.

5) If some Old Believers will rarely go to our cathedrals for laziness or disobedience; then with those people it is forbidden to have communication with anyone, and with them neither drink nor eat and pray to God.

6) If one of us keeps a concubine in the houses or on the side, we will not accept those when they do not leave him.

7) If someone becomes in slander affairs and rogue councils to evade or repair malevolence and secret advice against gentlemen in chief, or village chiefs; then those people should be announced to their superiors, and we should not accept them into our society.

8. Who, if it turns out to be a thief or a thief, or who will buy thieves' things, i.e. iron and the like; then we shouldn’t accept those people into our company, and in that we shouldn’t hide or cover them up: but if someone begins to cover up and hide, then we shouldn’t accept them either, but announce them to the authorities too.

9) If any of us begins to wear unusual clothes, then we should not accept them into society, until they leave.

10) If any of our Old Believers will make strife, strife and anger among themselves, then we will not accept those in the cathedral until then, when they are not forgiven among themselves.

After reviewing all the above points, we, the undersigned, chose Trifon Mikhailov and Stakhiy Taskaev and Zakhar Ostashev from the Old Believers, whom we must obey in all parts. The original was signed by 75 people.

In the southern limits of the Perm district, the focus of the split was the factories - Kurashimsky and Yugokamsky. It was around 1790 that clerical workers brought in the first teaching of the Beglopopovshchina from the Yugoknauf factory; and in the latter, the propagators of the schism (1795) were the craftsmen Pyotr Batuev and Yegor Chupin, who had been hiding for 18 years between the Ural Cossacks, from whom they were infected with the schism. From the Yugokamsky plant, with the relocation of several families to the Bysvinsky plant, the split spread to this last plant ... ".

Pay attention to the phrase: “In 1793, Obvinsk gr. Stroganov, the schismatics filed forgiveness for the civil governor to leave them alone ... ". That, in fact, is the main thing that the Old Believers have always striven for - to leave them alone! Everything else will be done by hand...
Here is another interesting phrase for me: “... Of them, the peasants of the years are known. Golitsyn Bykov; Ushakov, whom the schismatics respected for his literacy and called captain, Shalaevsky and Sokolov from inner Russia…».
In the other place: " Short story Perm Old Believer Community” I met something else: “…From the very beginning of the founding of the provincial city of Perm, the Old Believers took an active part in the life of the city society. In the first general Duma (1787-1789), out of 7 of its members, two were Old Believers - this is Terenty Prokopyevich Bykov (merchant of the 2nd guild) and Kondraty Petrovich Sokolov(merchant of the 3rd guild)…”.

I was interested in this because I once lived in Smolevo Kondraty Petrov Sokolov, the grandson of the most distant male direct ancestor, Kozma Isaev. Kondraty was born in 1714, recorded in the census of 1716 and in the first revision of 1719, and then disappeared from Smolevo. Who knows, maybe it was he who moved to the Yegoshikhinsky plant and later became a merchant of the 3rd guild in Perm? If he is “from inner Russia”, then why not from Smolevo?
———————–

1 Counting from 1860.
2 This information is partly borrowed from handwritten records, partly collected from Perm fellow believers, who remember the first Old Believers, and before their common faith were themselves in their society.
3 Note. arch. John Matveev, after archim. Elijah.
4 See ancient state charters, collection. in the Perm province. St. Petersburg. 1821, l. 117
5 Dones. miss. arch. Matveev.
6 Information about the distribution of the split in Permsk. county are borrowed from the handwritten record of the manager of the perm. Strogan. the estate of A.V. Volegov.
7 Miss. app. Sol. arch. Elijah.
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Continuation. See beginning.

Old Believers appeared in the village of Kuliga in the 17th century after church schism. They came from Novgorod and Pskov, later from the Arkhangelsk and Nizhny Novgorod lands, from the Kerzhenets River (hence the name - Kerzhaks).

Near 1726 on the river Sepych (Perm region, 30 km from Kuliga) all the sketes of the Old Believers were ruined Palchikov Vasily Vasilyevich of Kazan by order from Osinsky governor Roman Pelikov, and the old believers scattered around the district.

In 1975 in the Sepychevsky district Perm Territory a manuscript was found entitled "On the division" and containing a description of the division of the Old Believer Pomors' consent to "Maximovites" and "Demovtsy" dated September 15, 1866.

Demin residents have the same record - Kulizhan.

The Old Believers of the Upper Kamye were divided into "lay" and "cathedral". At the same time, only the "cathedral" are still full members of the religious community - the cathedral, only they are obliged to strictly comply with and maintain all the rules and restrictions.

The worldly people led a normal life: worked on a collective farm, had mistresses, drank mash, could fight. They differed only in the fact that men wore beards, women did not cut their hair, swearing less often, almost never getting divorced, and praying more often.

ABOUTa distinctive feature of the Old Believers is catholicity, which began in the first century of Christianity. No branch of Christianity has preserved it. Old Believers, despite the presence of leaders,all problems are still being discussed collectively.

Cathedral people are required to pray in dubas - sundresses of black, blue or Brown(old women) and dark-colored zipuns (men), symbolizing the renunciation of the world. It is impossible in "cats", rubber boots, it is better in bast shoes, socks, it is permissible in felt boots.

Crosses are different for male and female. Women's eight-pointed. The icons were cast clandestinely from improvised material, usually copper. Careful attitude towards them: you can’t touch them with your bare hands, even the cathedral ones take them with prayer. One of these icons is in the Kuliginsky Museum of Local Lore.

Ancient books - like a shrine

Deep respect among the Old Believers for ancient book. Escaping from church reformers, the tsarist government, later from Soviet power, the Old Believers carried books with them, hid them.

Buldakov Martemyan Ivanovich carried the book "Canon" of 1718 in 600 pages and weighing 4.5 kg, being wounded, from Petrograd in 1918, after the end of the First World War, to the village of Eloviki (5 km from Kuliga).

In the Kuligi Cathedral and nearby villages there are books: "Psalter", "canon", "Saints", "Skete repentance", "Collection of the veneration of icons", etc. There were many books published in the 16-17 centuries, but over the last 10 -15 years more than 600 books were taken out, officially by members of Moscow State University and PSU, how many were taken out illegally, it is not known.

Judging by the surviving data, the main source of replenishment of the booklet is Moscow, the Moscow region, Arkhangelsk, Kholmogory, Ustyug the Great, Novgorod. Often the books were copied by hand.

IN recent years 30 religious texts are read differently, depending on who was trusted to read. Many texts were sung. The index of the Catalog of the Verkhokamsk Collection of Manuscripts of the Library of Moscow State University includes 148 verses in 1200 lists, melodies of 21 verses were published in 1982 in Moscow.

Bread is the head of everything

The special attitude of the Old Believers to bread.

The local loaf is divided into 5 types:

-bullshit- baked from different flours, including barley;

- loaf- only from wheat flour;

- leaflet- on cabbage and cherry leaves from any flour;

- mushnik- put sour sauerkraut on a fresh, tight sap made of wheat flour, bend the edges - and into the oven;

- cholpan- high loaves made from rye flour.

attitude to alcohol

Drunkenness is considered one of the worst sins., because is the cause of most evils and sins. It is said that no one is more pleased with the devil than with a drunken man.

Drinking commemorations are considered unacceptable, you can’t go to the cemetery with wine, and even more so drink and eat at the grave.

Living in the wilderness, the Old Believers kept customs, books and lost them

for 40 years of the 20th century (20-50s).

Church education, even of their own children, was strictly persecuted, and it was not only about the systematic tearing of crosses, but also about the criminal prosecution of parents if they baptized children, taught them the faith, and created an unbearable atmosphere at school.

Modern Old Believers

By the 1980s, many had been forgotten and lost. Many prohibitions are no longer observed. Until now, there are disputes between the Demovites, Belokrinnitsky and Maximovites.

Demovites have been using transport since the late 70s(so decided at the cathedral), Maximovites still ride only horses and walk, and claim that all the novelties in this world are from the Antichrist. It is hardly necessary to explain the destructive influence of civilization on nature, on which we ourselves depend.

Dubasy used to be homespun, now they are sewn from shop fabric. Now Belokrinnitsa consent is coming to Verkhokamye, there are somewhat different customs, rites of baptism, prayers. Modern youth is baptized in Orthodox churches, only paying tribute to fashion.

The Old Believers have been studying here since 1974 at Moscow State University. According to the professor of Moscow State University Pozdeeva Irina Vasilievna, who has been studying the Old Believers of Verkhokamye since 1972, out of two hundred directions of the Old Believers, Kulizhans have their own characteristics: priestless, chashniki - everyone entering the cathedral receives his own bowl the size of a bowl and a spoon, and no one except him has the right to touch them. Old Believers call priests spinogryzami.

As E.N. Rakhmanov said: "The Old Believers went through the crucible of trials and centuries of persecution, they became hardened in the struggle for their religious beliefs, they always know how to apply their experience and unite at the slightest opportunity, striving to preserve the faith of their fathers and the spirit of Russian nationalism. The spirit of antiquity is so infiltrated the Old Believers, that no matter where he was, what education he received, no matter what life he led, he still remained an Old Believer in his soul, without realizing it.

Every two or three years, a festival of Old Believers "At the source of what we are" is held here.

Information provided GavshinaEkaterina Artemyevna,

hereditary Old Believer, local historian

Material prepared Pavel Shamshurin

More about the Old Believers of Udmurtia:

E.A. Sannikova, a graduate of the Moscow Pedagogical state university, participant of the competition “Heritage of ancestors for young people. 2007".

The history, spiritual and everyday culture of the northern Old Believers of the Kama region are well studied, while the Old Believers of the southwestern Perm Territory have not been studied. These territories were settled later than the northern ones. In the second half of the 18th century, a wave of migration from Vyatka province and from the Kerzhentsa River. As a result, Osinsky district became the most "schismatic". The modern territory of Chaikovsky, Elovsky and Kuedinsky districts is the main territory of residence of the Old Believers.

From the Volga along the Kama, the township schismatic colonization went to the Western Urals. At an early stage, the area of ​​the Old Believer settlement of the Kama region was the basin of the Obva River and the lower reaches of another tributary of the Kama, the Kosva. On the upper tributaries of the Obva - the Lysva, Sabants, Sepych - in 1698 the Old Believers exiled from Moscow settled, the dugouts of the Old Believers met there as early as the 19th century (4). The people of the upper classes fled there. On Sepych, the fleeing Old Believers began to build sketes and lived “like crowded monasteries, about a hundred people, they themselves took monastic vows, prayed in the morning and evening, performed services on holidays, during Lent they made many prostrations along the stairs, and sang the psalter according to the monastic order, collected young children from neighboring settlements for education” (4).

The main schismatic teacher of these places, Tit Shikhov, founded a doctrine called the Shikhov faith, and the society that adhered to this faith throughout the 19th century was the Shikhovians. Thus, the first Old Believers of the priestly trend appeared in the Perm land, but the local natives, baptized by Stefan of Perm and Bishop Jonah, and the Russian population, who came in the 14th century from Novgorod land, remained with the old faith.

When rich ore deposits were discovered in the Urals and beyond the Urals at the end of the 17th - beginning of the 18th centuries, people were needed to engage in mining. The authorities allowed people of all ranks to settle in mining factories, without distinction of religion. Old Believers from the Moscow, Tula, Nizhny Novgorod and Olonets provinces began to move to the Urals. Also, “for the sake of punishment,” the government exiled Old Believers, known for their hard work, to the factories.

The Old Believers, who came to the Kama region at the end of the 17th century, belonged to two currents - priests and bespopovtsy. The resettlement of the Old Believers of these currents was uneven. Popovtsy settled in the east, in factories, Bespopovtsy settled in the southwest (4, pp. 2–3).

A large community of Old Believers of Pomeranian consent has developed in Verkhokamye - around the source of the Kama. With the defeat of the sketes, the Pomor community in Verkhokamye did not disappear. On this territory, which was part of the Okhansk district, 16 villages were founded in the 18th century, 73 in the 18th century, and 102 in the 19th century (6). In the village of Sepychesky, when the Pomeranians arrived in 1857, there were 2866 souls, and those inclined to schism, listed according to church documents in Orthodoxy, were 2875 souls. After the defeat, the Old Believers began to leave to the north, to the Kosa River, the lands of the Komi-Permyaks, as well as to Yurla, Yum, Lopva, where the Russian population migrated in the 18th century.

In the XVIII century, the Volga Old Believers - Kerzhaks (1) appeared on the territory of the Kama region. In the Perm province, to kerzhach means to split. It turns out that the first schismatics who settled in the Urals at the beginning of the 18th century came from Kerzhants.

Until the middle of the 18th century, there were no more than 10 settlements on the territory of the modern Chaikovsky district along the Kama River. The main of which, known since 1644, was the village of Saygatka, an outpost between Osa and Sarapul. The peasant Mitka Rychkov in 1667 filed a petition to settle him again on a free yasak in his patrimony along the Saigatka River and along the Volkhovka.

Rest settlements were founded in the second quarter of the 18th century by Old Believers from the Nizhny Novgorod province. There was a relocation to Middle Ural Old Believers from the regions of the European North and the Middle Volga region, most of all from the Kerzhenskaya volost of the Balakhna district (10). The “Revision Tale” of 1782 already recorded 22 settlements.

In the 19th century, the Perm province became the largest center of the Old Believers. Schism teachers and runaway priests lured entire villages into their sects. The government of Nicholas I, fearing that Orthodox parishes and churches would become empty, tried to destroy the basis of the schism by expropriating his property and destroying his organizations, both charitable and liturgical. S. D. Nechaev was sent to the Perm province - with the task of "research" the split in the province. As a result of the first "expedition" in the 1850s, a second one was sent - under the leadership of Count Perovsky.

In 1826, there were 112,354 Old Believers of both sexes in the Perm province, and 827,391 souls in the empire. In 1827, this figure increased to 124,864 in the province, while in the state, on the contrary, it decreased to 795,345 people. That is, 13-18% of the Old Believers lived in the Perm province. According to the results of the report by S. D. Nechaev, the Perm Spiritual Mission was established in 1828 to convert schismatics to Orthodoxy. The best missionaries of the dominant church were sent here: Father Elijah, Father Palladius, Father John.

In 1831 Bishop Arkady (Fedorov) became the head of the mission. Two years later, the Yekaterinburg vicariate was opened as part of the Perm diocese to fight schismatics. It was under Bishop Arcadius that the fight against the schism and the planting of common faith unfolded. On November 3, 1838, a secret advisory committee was opened in Perm, whose task was to unite the activities of local administrative and judicial institutions of civil and spiritual departments, directed against schismatics.

The main success of the mission was the development of a common faith church. In the mid-1830s, only seven Old Believer priests remained on the territory of the Perm province. The results of the mission's activities are also visible in the size of the Old Believer population: in 1837 there were 103,816 people, in 1849 - 70,026, in 1850 - 72,899. According to the missionaries' reports, at least 100 thousand Old Believers were converted to Orthodoxy in the 1850s . In 1836 alone, 1,838 people converted to Orthodoxy, 12,307 to the common faith. For 15 years, 20,602 Old Believers joined Orthodoxy, 40,863 joined the common faith. Thanks to the efforts of the authorities, from 1828 to 1851 in the Perm province, more than 80 thousand Old Believers went over to the common faith, 28 thousand went over to the New Believer church.

However, despite all the efforts of the missionaries of the official Orthodox Church, the Perm province, as before, occupied one of the first places in the number of Old Believers in Russian Empire. According to the official report of 1860, the number of Ural Old Believers exceeded 64.3 thousand people. The 1897 census showed how far from reality the data collected by the official church were, which was recognized not only by researchers of the Old Believers, but also by missionaries. The secretary of the Perm spiritual consistory Vrutsevich, based on a review of registers of births in the late 1870s–1880s, noted that in three counties there were 4.5 times more schismatics than indicated in official reports (2).

The split was also spread by fugitive priests, Irgiz false monks, Ural wanderers and Shartash wanderers (4). The center of the split was Demidov's Kambarsky plant. Schism teachers, visiting the Old Believers, took away to their schools and sketes for the sake of teaching and probing young people, who, upon returning to their homeland, were exclusively engaged in spreading and supporting the schism. One of them, the Irghiz tonsured Methodius, founded a skete 60 versts from the village of Dubrovsky, which could accommodate up to 15 novices. The schismatic chapels and chapels in the villages of Dubrovsky, Saygatsky and the villages of Amaneeva, Bukor, Shagirt, Alnyash and Oshye served as external support for the schism for a long time (7).

The local population consisted of 60% Old Believers. As early as the end of the 18th century, the priest of the Savinsky parish P. Ponomarev noted that “the village of Alnyash is a village of 130–150 households, of which only two houses are Orthodox, the rest are schismatic… Among the Old Believers of the village there are 20 Pomeranian households, the rest are chapels.” In the area of ​​​​the Mikhailovsky and Kambarsky factories, the Old Believers of Belokrinitsky consent lived, who were called "Austrians", "Austria", "Austrian". In the villages, Pomeranian, chapel and runner consent was represented.

Wanderers in this area appeared later, in the village they lived closed, not communicating with the local population, they prayed in golbtsy, that is, in the underground of a peasant hut, for which they were nicknamed "golbeshniks". If the differences within the Old Believer agreements were traced in the funeral, baptismal rituals, as well as in costume prayer sets, then the difference with the secular ones was not only in ritual life, but also in everyday life, as well as in worldview. The Old Believers were characterized by a worldview that Russian people had in the Middle Ages. The Old Believers had a pronounced eschatological view, the doctrine of the final destinies of the world and man. This is connected with the thought of the second coming and the Last Judgment after the victory over the Antichrist. The Old Believers believed that the kingdom of the Antichrist, or “Intichrist”, had already come and a person determined by his actions where he would end up: “Intichrist, he belongs to the devil if he does not observe fasting. Postnyak - in the right hand, to the angel, and whoever does not fast, does not recognize either prayer or alms - he is on the left hand, to the Intichrist. The Old Believers saw the way to the salvation of their souls in leaving the world in sketes, which were located in inaccessible places. In constant expectation of the Last Judgment and the certainty that the kingdom of the Antichrist had already come, the Old Believers believed that God had entrusted them with a certain mission: it was they who must strictly observe all the commandments of the Lord and maintain piety on earth.

The Old Believers influenced the history of the Perm region. So, for example, most of the merchants of the Kama region were Old Believers. Thanks to the Old Believers, the remote areas of the province were being developed. The study of the traditions of the Old Believers is necessary because it allows you to understand the ancient Russian spiritual culture.

Literature and sources

1. Vlasova I.V. Placement of Old Believers in the Northern Urals and their contacts with the surrounding population // Traditional spiritual and material culture of Russian Old Believer settlements in Europe, Asia and America. M., 1992.

2. Vrutsevich. The split in the Perm province // Fatherland. app. T. 268. No. 6, 1883.

3. Mangileva A.V. The clergy in the Urals in the first half of the 19th century (on the example of the Perm diocese). Yekaterinburg, 1998.

4. Palladium. Review of the Permian schism, the so-called Old Believers. SPb., 1863.

5. Old Believers in modern Russia and CIS countries: state and problems // Old Believers: history, culture, modernity. M., 1997.

6. Chagin G. N. Ethnocultural history of the Middle Urals at the end of the 17th - the first half of the 19th century. Perm, 1995.

7. Yakuntsov V.I. Palladium - about the Kama schismatics. Tchaikovsky - Sarapul, 1999.

The Old Believers are a unique phenomenon in Russian history and culture, it is a complex of diverse social movements that are united by the desire for the inviolability of the old dogma and church rituals. Arising on the basis of disagreements on church ritual issues during the Nikon reform Orthodox Church It has been in existence for 350 years.

The history of the Old Believers in the 17th-19th centuries is most closely connected with the development of remote areas of the Russian state, with the settlement of its outlying lands.

For a long time, the Kama region, the blue Urals, harsh and beautiful, remained the easternmost civilized outskirts of the Russian state and, therefore, the Old Believer population flocked here.

The Perm Territory occupies one of the first places in Russia in terms of the number of Old Believer communities and the Old Believer population. Throughout the 19th century, Osinsky was the most Old Believer county, especially its southwestern part, the basis of which is the modern Chaikovsky and Elovsky district. The Old Believers of the Chaikovsky District continue to exist, although the majority of believers are already over 70 years old, so by collecting material it is still possible to record the traditions, way of life, worldviews of the Old Believers characteristic of the pre-revolutionary and pre-war years. As a result, the first cassettes with memories of the past were recorded by the author in 1999, and gradually the surveys were aimed at identifying ritual, everyday and worldview features. As a result of annual expeditions, a large amount of material has accumulated, part of which is the material presented in this article.

The Old Believers in the Chaikovsky district are represented by several agreements related to the direction of “priests” and “bespopovs”. As early as the end of the 19th century, the priest of the Savinsky parish P. Ponomarev noted that “The village of Alnyash is a village of 130-150 households, of which only two houses are Orthodox, the rest are schismatic. Among the Old Believers of the village there are 20 Pomeranian households, the rest are chapels. In the area of ​​​​the village of Zavod - Mikhailovsky and Kambarsky Zavod, the Old Believers of Belokrinitsky consent lived, who were called "Austrians", "Austria", "Austrian".

In the villages, Pomeranian, chapel and runner consent was represented. Most often, families of one accord lived in small villages: “We had only three surnames here: the Rusinovs, the Melnikovs and the Poroshens, then they all came in large numbers. All of us were Old Believers.” In villages and villages with a large number of households, all consents were presented: “The Old Believers were also subdivided. Some go to one place to pray, while others go to the other end of the street. They sing the same, they pray the same.”

The Old Believers of the chapel agreement oppose themselves in relation to other agreements. They believe that they are the Old Believers, Old Believers, that's what they call themselves. Other concords, such as the Pomeranian, are not classified by the chapels as Old Believers, although they consider them closer to themselves than to worldly ones: “We are Old Believers, and these Pomeranians are also closer to us, to our faith. They also say Pomortsy, we are Old Believers, but we are not only Old Believers, but Old Believers, of the old rite”, “We are Old Believers, of the old faith. She is the very first faith”, “Old faith, old faith”. The chapels often used the name “Kerzhaks”, explaining this by the fact that their villages were called “Kerzhaks”, and theirs were called “Kerzhaks”. This is how they determined their religious affiliation. Orthodox say that “Kerzhak is strong. They were prosperous”, most often the inhabitants of the village of Ivanovka, the village of Peski, the village of Efremovka were called so. Informants often noted that the Old Believers are “strong believers”: “There was an old faith, well, those who strongly believed, strong believers”, “Yes, there were such strong families, how great they believed in this faith.”

The chapels themselves considered their faith to be the oldest and correct. Here are just a few local legends that explain the emergence of the old faith: “You know where the Old Believers came from, this is an old, old faith, it has been going on for thousands of years. All were people on earth, all the same, not worldly, but all Old Believers. So we decided to build a tower to the sky. They began to build this tower, they wanted to find out what was going on in the sky. They have already built a large one, and God changed their languages, gave them 77. He mixed all the people, so all the people became different language and faith and did not understand each other. That's when the worldly, and the Old Believers, and the Tatars appeared.

The main difference between the Pomortsy and the chapels was that the Pomortsy went to prayer in white clothes, recognized only “cast” icons and were baptized in a different way: “We baptized Masha this year, so we went to Zlydar. I baptized in a pond, but not like my grandmother. She did not give them holy water, but it is supposed to give them three spoons of holy water. Yes they all year round baptized in the river.

Wanderers were called “goofies”, “hollers”, and their faith was called “golbesh”. The first wanderers or runners, as Ponomarev P. notes, appeared in the second half of the 19th century. At present, there are no representatives of this agreement in this territory, therefore, when asked about the “golbeshniks”, the informants answer that it was a long time ago, although stories among the local population still exist. “Glubeshniki - it was a hell of a long time ago, it's not true.”

Since the wanderers in this area appeared later than the main population, they were contrasted with the Old Believers, noting that “Galbeshniks were a different faith.” If they settled in villages, they lived separately, closed, not communicating with the local population, which gave rise to a lot of myths about them: “There were some golbeshniks, they didn’t let anyone into the hut, their estates stood separately, they were engaged in shameful business.” This group of Old Believers got the name “golbeshniks” because they prayed in golbtsy: “They prayed in golbtsy and buried their relatives in golbtsy. Right now, there are other faiths”, “Glubeshniks, what is it, I don’t understand, but when the coup stopped, it became bad, under Stalin, they prayed underground, they had everything there”, “There were a lot of golbeshnikovs in Sarapulka. They said that they prayed through the hole, to hear, I heard, but I didn’t see it, ”“ There were mufflers, holers, but I don’t know who. Previously, others were not allowed into the village”, “Golbeshniks, they apparently have their own underground hut or lower floor, this is an underground, but before there was a golbets, they gathered there.”

If the differences within the Old Believer agreements were traced in the funeral, baptismal rites, as well as in costume prayer sets, then the difference with the “worldly” ones was not only in ritual life, but also in everyday life, as well as in worldview. This is due to the fact that, due to their religious beliefs, ethnic isolation and devotion to antiquity, they have preserved a lot of specific Old Russian in their life, in their worldview, in their culture.

In order to understand the features of the life and rituals of the Old Believers, you need to understand the features of their worldview. Researchers emphasize, for example, K. Tovbin in his work “Russian Old Believers and the Third Rome”, that the Old Believer worldview is a worldview characteristic of all Russian people in the Middle Ages. Thoughts are widely spread throughout Russian society about the fall of piety all over the world, about the imminent End of the World, about the coming of the Antichrist, about the fact that the Orthodox - the faithful of all countries should soon unite under the leadership of God's anointed - the Russian Tsar. The schism itself became for them evidence that the Antichrist "has already crept into the interior of the Church, into Russia."

Extremely minded Old Believers moved deep into the country for salvation, in search of Belovodye - a land where you can freely profess your faith and build that Rus' that they lost during the reform. They found such a corner on the territory of the Kama region.

The local Old Believers have a pronounced eschatological outlook, the doctrine of the final destinies of the world and man. This is connected with the thought of the Second Coming and the Last Judgment, after the victory over the Antichrist.

The Old Believers believe that the kingdom of the Antichrist or “Intichrist” has already arrived, and a person determines where he will end up by his actions: “Intichrist, he belongs to the devil if I don’t fast. Postnyak - in the right hand, to the angel, and whoever does not fast, does not recognize either prayer or alms - he is on the left hand, to the Intichrist. The sources of eschatological teaching in the Old Believer environment were books, it was from books that “learned”, “literate” people, “pleasers of God”, who were more often mentors (“fathers”, “grandfather”, “rector”), took the doctrine of the End of the World: “She had a book of some kind of loess, it shows how for sins they will be tormented, and then there was a book about the Lord God, everything was drawn and written there”, “A grandfather lived between Ivanovka and Bulynda, he was an old man, he is in the forest one lived, all believers came to him, he had a book, it was written there. Uncle Manosha also wrote that the earth would be shrouded in nets, iron horses would walk through the fields, ships would fly.

The Old Believers believe that the world of the Antichrist is the outer world that surrounds a person, because there are many temptations in this world: “It is a sin to judge, it is a sin to speak loudly, but we are sinners. Everything is a sin, but how to live. Fast days, milk days. In lean milk is not necessary. But they say something, it’s not sin that goes into their mouths, but whoever goes into their mouths, that’s a big sin. ”

Almost all informants confirmed that the outside world is sinful from the very beginning, because the commandments of the Lord are violated in it: goes, lips made up - we condemn, no need to condemn. Whoever does not condemn, the Lord God will not condemn you.” The manifestations of this world carry a “demonic trace”, therefore the results of progress are initially sinful: “Grandma lived for more than 90 years, she was not in the hospital, she thought that it was a sin, she didn’t even allow radio to be broadcast”, “radio, TV are all sinful , it's demonic." But over time, the Old Believers accept innovations, for example, now every Old Believer drinks tea, and in the villages, there is still a samovar in every house, although back in the 60s the “old people” believed that this was a sin. “My father didn’t drink tea and the family didn’t allow him to cook it. The samovar called a “hissing snake” and “an unclean spirit”, it was also forbidden to vaccinate people: “Vaccination is a violation of the body created by God, and therefore this is a great sin”, “Grandfather was baptized alone, smallpox took away his eyes, they had not vaccinated before.” But now the Old Believers have moved away from the old restrictions, almost everyone has a radio, some have a TV, and everyone turns to medicine when they are sick.

The Old Believers began to understand that living among people, they unwittingly, but would violate God's commandments. Today, only the Old Believers (primarily non-priests) retain the concept of "peace", that is, the violation of church canons that prohibit Orthodox Christians from communicating with non-Christians, unbaptized, heretics and excommunicated not only in prayer and the sacraments, but, without need, both in food and in everyday life.<…>Even the dishes that a heretic has ever used are considered desecrated, unsuitable for Christians. Therefore, the Old Believers saw the way to the salvation of their souls in leaving the world in sketes, which were located in inaccessible places. “There used to be sketes too, before many saints of God went to sketes, far from the village, they lived there alone, people went to sketes, into forests, into fields, in dugouts they lived so as not to see anyone and not condemn, because sometimes you don’t want to judge, condemn."

In Christian teaching there is a system of signs, omens that foreshadow the coming of the Antichrist and the End of the World. As already noted, the Old Believers believed that the time of the Antichrist had already come, so there was only one thing left, to wait for the signs, signs, events that portend the End of the World and the Great Judgment. The most important harbinger of the approach of the End of the World will be the loss of piety on earth and not the truth of the Christian faith. The Old Believers believe that the number of churches that have begun to appear at the present time will not save humanity from judgment, because the faith is not true. The loss of piety lies in the fact that “the prayers have been forgotten, we are breaking the commandments,” and the demons are the servants of the Devil everywhere: “We are all eating now, Lord Jesus we will not say, God the Merciful we will not say, all without prayer, all without crosses. After all, demons are everywhere, he will spit, spit up, and then we can get sick.” With the coming of the Antichrist, the world will change: “Iron horses will walk through the fields, and the air will be fenced with chains”, “Rus' will mix with the Horde, the earth will be shrouded in nets, iron horses will walk through the fields, ships will fly.”

The temptation to break the commandments haunts a person. Everything new tempts him, forcing him to abandon the old, correct, and therefore from faith and God. That is why the Old Believers believe that "powerless of God, everything now went not from under God." Everything good and bad that a person has done is listed. “Everyone will be on the lists, because every person has sins.” It is these lists that the Lord and Antichrist use to determine the place of a person in the afterlife - hell or paradise. Despite pessimism, there is a way out for believers - this is confession before death: “We sinners must confess before death, tell all our sins, ask for forgiveness from the Lord God, and the Lord can deprive us of some sins.” The Old Believers explain this understanding of confession with a biblical story about the crucifixion of Christ: “one robber says that“ we are for the cause, but for what, this man was crucified for nothing, so forgive me? He asked for forgiveness from the Lord God on the cross, and he forgave him, and he was the very first to enter paradise - this robber. So he said that if Judas had asked me for forgiveness, I would have forgiven him too, but Peter prayed, asked with tears, and he forgave him, although he denied it. After the death of a person, a struggle for his soul begins between God and the Devil: “when a person dies, his soul leaves, and they want to drag this soul to themselves, on the other hand, angels protect it. And there are scales there, the soul is put on a rolling pin on some kind, and they show how many sins, how much good. Here the devil was drawn, standing on one side and pressing on the scales so that it would be pulled, so that an angel would hit him, so that he would come to him.

In addition to the dying confession, one must definitely pray for the deceased, atoning for his sins in worldly life. All this prepares a person for the Great Judgment and the End of the World.

Harbingers of the End of the World and the Second Coming will be natural disasters and social crises. “They say that fiery water will go across the earth, well, not like water, but such a fire. And he will divide the earth into three arshins, an arshin a little less than a meter, because the earth is all defiled, the whole defiled land will burn out”, “Before the End of the World everything will burn, people will want to drink, nothing will be needed, just to drink, they will want to drink heavily. There will be such a noise, 12 thunders, all people will die, the dead will rise”, “First there will be two summers in a row, and after that there will be floods and there will be few people left, and then there will be a fiery war”, “people will be on earth, there is nowhere for a poppy seed to fall” "The Last Judgment will be, it will burn everything." As you can see, the role of fire is symbolic. Fire, in the views of the Old Believers, acts as a purifying force, it will destroy all living things that are prone to sin. This idea came from the Apocrypha of the Revelation of Peter, where during the Last Judgment a fiery river will flow through the earth, which will cleanse the earth of sin. “+And everything on the earth will burn, and the sea will become fire, and under the sky there will be a fierce flame that will not be quenched.”

After the cleansing of the earth from human sins, the Second Coming will come, God will descend to earth to perform the Last Judgment. And everyone will see how I descend on an ever-shining cloud,+ And He will command them to go into the fiery stream, and the deeds of each one will appear before them. And everyone will be rewarded according to his deeds. As for the elect who have done good, they will come to me and will not see the fire that devours death. But evildoers, sinners and hypocrites will stand in the depths of unfailing darkness, and their punishment is fire,+ I will bring the nations into My everlasting kingdom, and I will give them Eternal+.” “They say that soon there will be a rearrangement of the century, a cross will form in heaven and the Lord will come down with his throne from heaven and begin to judge people, otherwise there will be people on earth, there is nowhere for the poppy seed to fall. The living will all die, but the dead will all rise.” “On the left side, since everyone knows there, everything is already written there, on the left side there will be sinners, on the right side there will be the righteous, and then the Lord will judge, he will not judge for a long time, because everything is ready for him. When he condemns everything, this Antichrist will seize sinners with chains and drag him to himself, and the righteous will all be near the Lord God. The Old Believers often have a non-canonical idea of ​​the Last Judgment, for example, “They said that when the Last Judgment comes and God asks you, you believe in the Lord God, you say I believe, if you believe, then read the prayer “By faith in the one God the Father”, if you know, then you believe; if you don’t know, then you don’t believe.” This is due to the fact that the Old Believers often read short prayers, “Lord Jesus”, “Mother of God”, etc., because of their illiteracy, so the mentors “intimidated” the parishioners with hell: “The mentor told us: “One traveler walked and stepped on the skull, the skull and says, I say I boil in hell , and here at the bottom, he says, they are boiling in tar. Who knows?" After the judgment, the End of the World will come, but in the Old Believer teaching, the righteous will not go to heaven; they will remain on the earth cleansed of sin, they will find a righteous land. “The earth will burn out and a new earth will grow, white as snow, there will be all sorts of flowers, plants on it, well, that’s all, and the righteous will live on it, and the sinners will, they will hide them under the ground, there is dampness and dirt”, “a small measure people will remain and a new human race will come from them and again there will be piety on earth”, “Then there will be no people left, but very few will remain, they will go through the desert and meet and embrace, like brother and sister will meet.” The most hopeless pessimism that permeated the eschatological constructions of the Old Believers, nevertheless, left the possibility of a maneuver, which consisted in the fact that all the horrors of the end of the world, the end of the world, would take place in the kingdom of Antichrist, but for true Christians, who did not submit, did not submit to his power, this will be the beginning of the kingdom of God on earth.

The Old Believers, from the day of the split, live in anticipation of the End of the World, the sharpness of eschatological expectations can be different, it is envy from certain conditions. For example, in the reign of Peter I, the expectation last days was especially acute. It was the constant expectation of the Last Judgment and confidence in the already arrived kingdom of the Antichrist that caused the Old Believers to believe in their chosenness. They believed that God entrusted them with a certain mission, it was they who must strictly observe all the commandments of the Lord and maintain piety on earth. “She also used to say that if there is an Old Believer on the earth, then the earth will be kept on the Old Believers.” If the Old Believers remember their mission, then “God can extend this period, if piety”, “If there is piety again on earth, God can add a century, can reduce it.”

Thus, the eschatological view is the basis of the Old Believer faith. Ethics, life of the Old Believers are based on the doctrine of the end of the world. We see that the Old Believer teaching adheres to a strict sequence of events that will lead to the end of the world. The most important sign is the coming of the kingdom of the Antichrist. The onset of the Second Coming will be accompanied by such phenomena as technological progress, natural disasters. But the most important thing that testifies to the imminent onset of the last days is social crises: wars, demographic problems, loss of morality and religiosity. Informants note that “there will be many faiths, then everyone will be driven into one faith.” In their opinion, the few righteous who do not renounce Christ and will be the initiators of a new human race will be granted the kingdom of God on earth. This explanation of the results of the Last Judgment is based on the myth of Noah's flood: “Here was Noah's flood, it was already like 2 thousand years, now God added a little life, because piety has again become. She told, it's like a joke, that a man built a ark, he took everyone to the ark, he walked for many years, he built everything, and his wife wants to know everything. She is called a charmer, she is under the guise of a snake, what a wife is what she is. She went into the woods, picked up hops, steamed him and gave him a drink. He got drunk and told her that I was going to build the ark, because there would be Noah's flood. He came in the morning, everything fell apart with him, what he said to his wife, he again began to build and built, and, as they say, he took everyone. From this, everything started all over again”, “Once upon a time there was Noah’s flood, but when the water receded, people began to live again, so it will be again.”

As a result of the analysis of the ideas of the Old Believers of the chapel consent of the Chaikovsky District about the Second Coming of Christ and the End of the World, we come to the conclusion that the basis of the eschatological teaching of the Old Believers is the medieval idea of ​​the end of the world. At the same time, there is an interpretation of certain phenomena in a modern interpretation: “Iron horses will walk through the fields, and the air will be in nets. The net is the wires, and the horses are the tractors.” The sources of eschatological ideas are the books to which the informants constantly refer. But, unfortunately, the exact titles of these books could not be established. When analyzing the eschatological teaching, it became clear that it was based on the apocrypha "The Revelation of Peter", although there were no direct indications of this source.

The integrity, good preservation of this doctrine is explained by the fact that quite a few a large number of chapel Old Believers, who are one of the most closed and “strict” directions of the Old Believers. They keep in touch with other ideological centers of the chapel Old Believers - Revda, Perm, Siberia. The views of the local Old Believers were influenced by the teachings of the Begunsky concords and their spiritual literature, for example, the book "Flower Garden". Despite the fact that eschatological expectations are typical for the Old Believer population, this teaching is actively circulated among the “worldly” population of this region. As noted above, no one knows when the Second Coming will come, but the expectations of the last days do not weaken, but rather, on the contrary: “it is not for us sinners to know what will happen to us for great sins, but something will happen.”

Sannikov E.

Recorded from Glumova L. I. d. Marakushi ur. Ivanovka, born in 1925

Bolonev F.F. Old Believers of Transbaikalia in the 18th - 20th centuries. M., 2004. S. 197.

Tovbin K. M. Russian Old Believers and the Third Rome // http://www.starovery.ru/pravda/history.php?cid=319

Recorded from Chudov L. I. s. Foki, born in 1928

Recorded from Kozgova (Rusinov) A. T. d. Marakushi, born in 1925

Recorded from Kozgov A. L. d. Lukintsy, born in 1938

Recorded from Shchelkanova Ya. T. d. Lukintsy ur. Vorony village, born in 1941

Recorded by Kuzmin N.P. in April 1963 from Sakharova T.G., born in 1885 From the funds of the Tchaikovsky branch of the GUK of the Perm Regional Museum of Local Lore.

Recorded by N. P. Kuzmin in April 1963 from S. A. Gorbunov, born in 1880. From the funds of the Tchaikovsky branch of the GUK of the Perm Regional Museum of Local Lore.

S. Foki, from U. T. Sukhanova, born in 1924, Old Believer.

Stankevich G.P. Old Believers in Ancient Rus'// Old Believer. - 2003. - 27. - S. 2.

Recorded from Popova (Grebenshchikov) E. O. s. Foki ur. village of Ivanovka, born in 1929

Recorded from Popova (Grebenshchikov) E. O. s. Foki ur. village of Ivanovka, born in 1929

Recorded from Shchelkanova Ya. T. d. Lukintsy ur. Vorony village, born in 1941

Recorded from Sukhanov (Tiunov) U. T. s. Foki ur. Vorony village, born in 1924

Recorded from Popova (Grebenshchikov) E. O. s. Foki ur. village of Ivanovka, born in 1929

Recorded from Popova (Grebenshchikov) E. O. s. Foki ur. village of Ivanovka, born in 1929

Recorded from Popova (Grebenshchikov) E. O. s. Foki ur. village of Ivanovka, born in 1929

Recorded from Chudov L. I. s. Foki, born in 1928

Recorded from Popova (Grebenshchikov) E. O. s. Foki ur. village of Ivanovka, born in 1929

Recorded from Shchelkanova Ya. T. d. Lukintsy ur. Vorony village, born in 1941

Recorded from Olisova (Permyakov) A. E. d. Lukintsy ur. Dubrovo, born in 1933

Recorded from Sukhanov (Tiunov) U. T. s. Foki ur. Vorony village, born in 1924

Revelation of Peter \\ Book of Apocrypha. St. Petersburg, 2004, p. 381.

Recorded from Sukhanov (Tiunov) U. T. s. Foki ur. Vorony village, born in 1924

Recorded from Popova (Grebenshchikov) E. O. s. Foki ur. village of Ivanovka, born in 1929

Recorded from Sukhanov (Tiunov) U. T. s. Foki ur. Vorony village, born in 1924

Recorded from Olisova (Permyakov) A. E. d. Lukintsy ur. Dubrovo, born in 1933

Recorded from Popova (Grebenshchikov) E. O. s. Foki ur. village of Ivanovka, born in 1929

Recorded from Shchelkanova Ya. T. d. Lukintsy ur. Vorony village, born in 1941

Recorded from Olisova (Permyakov) A. E. d. Lukintsy ur. Dubrovo, born in 1933

Gurianova N. S. Eschatological teaching of the Old Believers and the messianic kingdom//www.philosophy.nsc.ru/journals/humscience/2_00/02_gurianova.htm#_edn1

Recorded from Shchelkanova Ya. T. d. Lukintsy ur. Vorony village, born in 1941

Recorded from Chudov L. I. s. Foki, born in 1928

Recorded from Shchelkanova Ya. T. d. Lukintsy ur. Vorony village, born in 1941

Recorded from Sukhanov (Tiunov) U. T. s. Foki ur. Vorony village, born in 1924

Recorded from Shchelkanova Ya. T. d. Lukintsy ur. Vorony village, born in 1941

Recorded from Muradova K. A. d. Lukintsy born in 1935

S. Foki, from Sukhanova U. T, born in 1924, old believer