Old Believers Kerzhaks. “Kerzhatsky Chambers” will show how the Old Believers lived...

Kerzhaki- ethnographic group Russian Old Believers . The name comes from the name of the Kerzhenets River in the Nizhny Novgorod region. Carriers of culture of the North Russian type. After the defeat of the Kerzhen monasteries in the 1720s, tens of thousands fled to the east - to the Perm province. From the Urals they settled across

As a result of Soviet transformations of society (atheism, collectivization, industrialization, dispossession, etc.), most of the descendants of the Kerzhaks lost ancient traditions, consider themselves to be a Russian ethnic group, and live throughout the Russian Federation and abroad.

According to the 2002 census in Russia, only 18 people indicated that they belonged to the Kerzhaks

Old Believers moved to the territory of the Altai Mountains more than two hundred years ago. Fleeing from religious and political persecution, they brought with them legends about Belovodye: “...Beyond the great lakes, behind the high mountains there is a sacred place... Belovodye.” The Uimon Valley became the Promised Land for the Old Believers.

In the system of moral and ethical traditions among the Old Believers, traditions closely related to work activity come first. They lay the foundations of respect for work as “good and godly work,” the earth and nature. It was the hardships of life and persecution that became the basis for caring for the land as the highest value. Old Believers sharply condemn laziness and “careless” owners, who were often paraded in front of large crowds of people. It was the labor activity of the Old Believers that was marked by unique traditions, festivals and rituals, which was a reflection of the unique culture and way of life of the Russian people. The Kerzhaks cared about the harvest, the health of their family and livestock, and the passing on of life experience to the younger generation. The meaning of all rituals was the return of wasted strength to the worker, the preservation of the land and its fertile power. Mother Earth is a nurse and breadwinner. Old Believers consider nature to be a living being, capable of understanding and helping people. The intimate relationship with nature was expressed in the tradition of folk art, the basis of which was the moral relationship between man and nature. Carpentry, beekeeping, stove masonry, artistic painting and weaving were passed down from generation to generation.

The idea of beauty among the Old Believers is closely connected with the cleanliness of the home. Dirt in a hut is a shame for the housewife. Every Saturday, from early morning, the women of the family thoroughly washed everything around them, cleaning them with sand until they smelled like wood. It is considered a sin to sit at a dirty (dirty) table. And before cooking, the housewife must cross all the dishes. What if the devils were jumping in it? Many people still don’t understand why the Kerzhaks always wash the floor, wipe the door handles and serve special dishes when a stranger comes into their house. This was due to the basics of personal hygiene. And as a result, the villages of the Old Believers did not know epidemics.

The Old Believers developed a reverent attitude towards water and fire. Holy was water, forests and grass. Fire cleanses a person’s soul and renews his body. Bathing in healing springs is interpreted by Old Believers as a rebirth and a return to original purity. Water brought home was always taken against the flow, but for “medicine” it was taken along the flow and at the same time they uttered a spell. Old Believers will never drink water from a ladle; they will definitely pour it into a glass or mug. It is strictly forbidden by the Old Believer faith to take out garbage to the river bank or pour out dirty water. Only one exception was made when icons were washed. This water is considered clean.

The Old Believers strictly observed the traditions of choosing a place to build and furnish their home. They noticed places where children played or livestock roosted for the night. The tradition of “help” occupies a special place in the organization of the Old Believer community. This includes joint harvesting and building a house. In the days of “help”, working for money was considered a reprehensible thing. There is a tradition of “nursing” to help, i.e. it was necessary to come to the aid of those who had once helped the community member. Internal mutual assistance was always provided to fellow countrymen and people in trouble. Theft is considered a mortal sin. The community could give a “rebuff” to a thieving person, i.e. each member of the community uttered the following words, “I refuse him,” and the person was kicked out of the village. It is never possible to hear swear words from an Old Believer; the canons of faith did not allow slander against a person, they taught patience and humility.

The head of the Old Believer community is the mentor, he has the final word. In the spiritual center, the prayer house, he teaches reading the Holy Scriptures, conducts prayers, baptizes adults and children, “brings together” the bride and groom, and drinks the deceased.

Old Believers have always had strong family foundations. The family sometimes numbered up to 20 people. As a rule, three generations lived in a family. The head of the family was a big man. The authority of a man in the family is based on the example of hard work, faithfulness to his word and kindness. He was helped by his big lady mistress. All her daughters-in-law obeyed her unquestioningly, and the young women asked permission for all household chores. This ritual was observed until the birth of her child, or until the young were separated from their parents.

The family never raised them with shouts, but only with proverbs, jokes, parables or fairy tales. According to the Old Believers, in order to understand how a person lived, you need to know how he was born, how he played a wedding and how he died. It is considered a sin to cry and lament at a funeral, otherwise the deceased will drown in tears. You should come to the grave for forty days, talk to the deceased, and remember him with good words. Parents' days of remembrance are also associated with the funeral tradition.

And today one can see how strictly the Old Believers observe religious rituals. The older generation still devotes a lot of time to prayer. Every day of an Old Believer's life begins and ends with prayer. Having prayed in the morning, he proceeds to the meal and then to righteous work. They begin any activity with the pronunciation of the Jesus Prayer, while signing themselves with two fingers. There are many icons in the houses of the Old Believers. Under the shrine are ancient books and ladders. A ladder (rosary) is used to mark the number of prayers and bows said.

To this day, Old Believers strive to preserve their traditions, customs and rituals, and most importantly, their faith and moral principles. Kerzhak always understands that you need to rely only on yourself, on your hard work and skill.

These are the houses of the Skerzhaks - strong, large, with high windows and floors, and all because livestock and people and cellars are under one roof

Kerzhaki- an ethnographic group of Russian Old Believers. The name comes from the name of the Kerzhenets River in the Nizhny Novgorod region. Carriers of culture of the North Russian type.

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Notes

Excerpt characterizing Kerzhaki

In the middle of the road, Nikolai let the coachman hold the horses, ran up to Natasha’s sleigh for a moment and stood on the lead.
“Natasha,” he told her in a whisper in French, “you know, I’ve made up my mind about Sonya.”
-Did you tell her? – Natasha asked, suddenly beaming with joy.
- Oh, how strange you are with those mustaches and eyebrows, Natasha! Are you glad?
– I’m so glad, so glad! I was already angry with you. I didn't tell you, but you treated her badly. This is such a heart, Nicolas. I am so glad! “I can be nasty, but I was ashamed to be the only happy one without Sonya,” Natasha continued. “Now I’m so glad, well, run to her.”
- No, wait, oh, how funny you are! - said Nikolai, still peering at her, and in his sister, too, finding something new, extraordinary and charmingly tender, which he had never seen in her before. - Natasha, something magical. A?
“Yes,” she answered, “you did great.”
“If I had seen her before as she is now,” thought Nikolai, “I would have asked long ago what to do and would have done whatever she ordered, and everything would have been fine.”
“So you’re happy, and I did good?”
- Oh, so good! I recently quarreled with my mother over this. Mom said she's catching you. How can you say this? I almost got into a fight with my mom. And I will never allow anyone to say or think anything bad about her, because there is only good in her.
- So good? - Nikolai said, once again looking for the expression on his sister’s face to find out if it was true, and, squeaking with his boots, he jumped off the slope and ran to his sleigh. The same happy, smiling Circassian, with a mustache and sparkling eyes, looking out from under a sable hood, was sitting there, and this Circassian was Sonya, and this Sonya was probably his future, happy and loving wife.
Arriving home and telling their mother about how they spent time with the Melyukovs, the young ladies went home. Having undressed, but without erasing their cork mustaches, they sat for a long time, talking about their happiness. They talked about how they would live married, how their husbands would be friends and how happy they would be.
On Natasha’s table there were mirrors that Dunyasha had prepared since the evening. - Just when will all this happen? I'm afraid I never... That would be too good! – Natasha said getting up and going to the mirrors.
“Sit down, Natasha, maybe you’ll see him,” said Sonya. Natasha lit the candles and sat down. “I see someone with a mustache,” said Natasha, who saw her face.
“Don’t laugh, young lady,” Dunyasha said.
With the help of Sonya and the maid, Natasha found the position of the mirror; her face took on a serious expression and she fell silent. She sat for a long time, looking at the row of receding candles in the mirrors, assuming (based on the stories she had heard) that she would see the coffin, that she would see him, Prince Andrei, in this last, merging, vague square. But no matter how ready she was to mistake the slightest spot for the image of a person or a coffin, she saw nothing. She began to blink frequently and moved away from the mirror.
- Why do others see, but I don’t see anything? - she said. - Well, sit down, Sonya; “Nowadays you definitely need it,” she said. – Only for me... I’m so scared today!
Sonya sat down at the mirror, adjusted her position, and began to look.
“They’ll definitely see Sofya Alexandrovna,” Dunyasha said in a whisper; - and you keep laughing.
Sonya heard these words, and heard Natasha say in a whisper:
“And I know that she will see; she saw last year too.
For about three minutes everyone was silent. “Certainly!” Natasha whispered and didn’t finish... Suddenly Sonya moved away the mirror she was holding and covered her eyes with her hand.
- Oh, Natasha! - she said.

About the Old Believers in Siberia. Kirzhaki. Chapels, etc.

Kerzhaki in Siberia

This topic never interested me in my younger years. And even after my mother told me that our ancestors from the Old Believers are “Kerzhaks.” But about five years ago I was drawing up my family tree for descendants - I was the eldest in the family who could take up this matter. So I found about 150 descendants of my great-great-grandfather, Kerzhak, Philip Cherepanov.

Emma Cherepanova from Moscow asked me in a letter where and from what places of residence the family of my ancestor, Philip Cherepanov, fled. The fact that the Cherepanovs were Old Believers (Old Believers) and Kerzhaks - this says it all. Actually, Old Believers - there are many varieties of them! I will list several non-priest rumors, that is, the Old Believers did not accept the priest in their rituals: Filippovtsy, Pomeranians, Fedoseevtsy, chapels (without an altar), Starikovtsy (old people perform rituals), Dyakovtsy, Okhovtsy (they sigh for their sins, and thereby repent), self-crosses (they baptize themselves while immersing themselves in water) and there is more. Priests, as the Old Believers believed, are opportunists, religious cultural workers.

All Old Believers still adhere to the ancient scriptures in our time. They read the book of the Helmsman, written in ancient Slavic. It spells out everything: who needs to do what and how. Quite recently I was leafing through it, reading a little about teachers and students and about parents in the Donikon Old Believer book. This book fell into my hands by accident. In some family of Old Believers, the oldest grandmother died, and it turned out that no one needed this book anymore. They are trying to sell it, but there are no buyers. They brought it to me, but I don’t have the money they’re asking for it.

Kerzhaks are an ethnic group of Russian Old Believers. And this word makes it clear where they come from. The name comes from the name of the Kerzhenets River in the Nizhny Novgorod region. Mom said that our Old Believers, the Cherepanovs, are from Central Russia. I found this river on the map. These were originally Russian lands. People lived along the coast of the Kerzhanets River in hermitages, sacredly revered their faith-religion, built on pious orders in life, adhering to tribal and family ties. They married and took wives only from Old Believers families. They lived by their own farming, their own labor. They didn’t have any documents or photographs. It is interesting that even today elderly Old Believers do not take a pension from the state.

Even in our time, Old Believers do not show their faces to strangers, living on remote lands, for example, in Altai. In 2011, my husband and I went to Lake Teletskoye. On the way, we stopped at a market in the village of Altaiskoye. The traders said that good honey should be bought from the Old Believers, but they did not bring their products that day. The Old Believers manage the farm and keep apiaries. They sell very high quality products. They communicate with the world through a trusted person from the local population. The children do not and never did go to school; their elders taught them at home everything they needed to live. You cannot read foreign books or newspapers. And if suddenly a poet was born among the Old Believers by nature, then you can only write poems about birds, about the sky, about trees or a river. You can write about nature, but you cannot write poems about love, since this is a great sin.

In 1720, and the schism of the church took place a little earlier, when many believers and Kerzhaks did not accept Nikon’s innovations according to the Greek model, since he introduced into the process of the service a priest who had his own words, the deacon had his own, the church choir sang its own, and They do all this separately. The service time was dragging on, but people had a household, they had to work in order to live. The cow will not wait for the church service to end. She needs to be fed and milked during time.

Nikon began to build luxurious churches, collecting money from believers for this. In monasteries, monks were engaged in winemaking, and where there was wine, the piety adhered to by people of the old faith was violated. He introduced many innovations, which many Old Believers did not accept, because they came from the Greeks.

Everyone who did not accept Nikon’s orders was oppressed and destroyed with the permission of the tsar, because the tsar and the church at that time were at one.

When they dealt with the Old Believers in the provinces close to Moscow, the turn came to those places where the Kerzhak Old Believers lived, and the destruction of the Kerzhen monasteries began. Tens of thousands of Kerzhaks fled to the east, since they had already fled to the west to Poland, Austria, etc. Old Believers from the western provinces. They fled from the double poll taxes introduced by the tsar in 1720, they fled from oppression, murder, and arson.

The Kerzhaks fled with their ancestral nests to the Perm region, but the royal and church Cossack messengers also got there, burned the settlements of the Old Believers, killed them, and burned them alive. Even those who gave shelter to fugitives. Therefore, the Kerzhaks were forced to flee further, moving slowly, hiding in villages, away from people, waiting for the winter until the ice on the river stood up so that they could advance to the sparsely populated places of Siberia. The Kerzhaks are one of the first Russian-speaking inhabitants of Siberia. I read all about this on the Internet, but I don’t remember who the author of this information was. Nowadays they write a lot about the Old Believers, but this was not the case before.

From the Kerzhen hermitages of the Cherepanov family, people in families reached Altai. There were uninhabited places here, and it was possible to hide. But since the number of the clan was large, not all families went as a “herd” to Siberia. Some families got there earlier, others caught up and got there later.

And then other Old Believers came after the tsar’s order to move to Siberia. But these were the descendants of those Old Believers who humbled themselves and submitted to Nikon. 20 families of Old Believers came from the Voronezh province, the Cherepanovs were among them, but these were not Kerzhaks, these were those who accepted Nikon’s changes.

The Cherepanovs lived in Bystry Istok; for example, Maxim Cherepanov and his wife Marfa came here in 1902. He had a brother, Kuzma Cherepanov. They also have descendants: some live in Kazakhstan, others in Canada. We left Bystry Istok.

The descendants of our Cherepanovs are now also scattered all over Russia, most of them do not know that their ancestors were originally from Old Believer families, and what their ancestors went through. Many families have lost the connecting thread of generations, and they live “like Ivans, who do not remember their kinship.” I am trying to tie this thread at least for the descendants of the Old Believer, Kerzhak Philip Cherepanov from the tribe of John.

Other Old Believers reached the Far East. If we take the Kerzhaks Lykovs, then on the right side of the Kerzhenets River there is a settlement called Lykovo. The Lykov family of Old Believers also first reached Altai, and then they left Altai and hid in the south of the Krasnoyarsk Territory and lived by their labor, not even knowing that there was a Great Patriotic War. Now Agafya Lykova is the only one left in the whole family. Sometimes they show on TV how the governor of the Kemerovo region, Aman Tuleyev, out of the kindness of his soul, flying to her by helicopter with his assistants, brings with him the necessary products for this elderly woman, and takes care of her. Agafya gives away her gifts and crafts. She lives according to the old calendar of the year, reads the ancient Bible, takes care of the house, living alone in a house, by the river, in a deep forest. He does not take any benefits from the state.

The Old Believers, the Kerzhaks Cherepanovs, having arrived in Altai, chose places near the Bystry Istok River, which flows into the Ob. They settled in zaimkas - farmsteads close to each other. They led a rather closed communal lifestyle with strict religious rules and traditional culture. In Siberia, the Kerzhaks were called Siberians and Chaldons and formed the basis of the Altai masons (they lived near the mountains, near the stone). They contrasted themselves with the later settlers to Siberia – the “Rasei” (Russian). They later assimilated with them due to their common origins. The settlement of Bystry Istok – the first mention of it in documents was in 1763. I read this on the Internet.

I think that our Kerzhaks arrived here before the Cossacks came here to guard Russian borders. Otherwise, the Cossacks would have killed them all by order of the tsar. Since the Cherepanovs lived separately, did not allow anyone into their circle, they built houses together and soundly, it is clear that they were strong owners, they came with money or mutual assistance to each other affected. I saw the huge house of my great-great-grandfather, Philip Cherepanov, in 1954.

On the other side of the Istok stood the Cherepanovs' houses. The descendants of Boris Filippovich lived in them. I remember him from my early childhood. He came to us, to my grandfather, Mikhail, who was Boris Filippovich’s nephew. Boris Filippovich Cherepanov, the brother of my great-grandfather, Ivan Filippovich Cherepanov (Ivan), was born in 1849 and, having lived a long life - 104 years, died in the family of his grandson, Vladimir Andreevich Cherepanov. Blessed memory to him!

During the Great Patriotic War, my grandfather, mother, me, and then my father lived in one of these houses, after he returned from the front in 1945. The place beyond the Source was called Shubenka. All the relatives lived in one area in Bystry Istok, on the outskirts, but the village grew and reached the outskirts. I also saw the house on Krasnoarmeyskaya Street (I already wrote about it), the one in which my mother and her brothers and sisters were born. Many years later it was moved to another place, to the outskirts of the village on the side of the ridge. It already had a state farm office.

Forgotten peoples of Siberia. Kerzhaki

Family of Shartash Kerzhaks Source:

Kerzhaks are an ethnographic group of Russian Old Believers. The name comes from the name of the Kerzhenets River in the Nizhny Novgorod region. Carriers of culture of the North Russian type.

After the defeat of the Kerzhen monasteries in the 1720s, tens of thousands fled to the east - to the Perm province. From the Urals they settled throughout Siberia, to Altai and the Far East. They are one of the first Russian-speaking residents of Siberia, the “old-timer population”. They led a rather closed communal lifestyle with strict religious rules and traditional culture.

One of these rules was the obligatory crossing of a glass when accepting it from someone else’s hands (evil spirits could live in the glass); it was also considered obligatory, after washing in the bathhouse, to turn over the basins (in which “bathhouse devils” could also settle) and wash exclusively until 12 pm. Moreover, the Kerzhaks believed not only in the gods of the Orthodox Church; brownies, “bathhouse devils,” mermans, naiads, goblins and other evil spirits were preserved in their faith.

In Siberia, Kerzhaks formed the basis of Altai masons. They contrasted themselves with later migrants to Siberia - the “Rasei” (Russian) ones, but subsequently almost completely assimilated with them due to their common origin.

Kerzhachka Anna Ivanovna Pogadaeva (1900-1988) from the village. Sakmara, Orenburg region (1932)

Later, all Old Believers began to be called Kerzhaks, as opposed to “worldly” - adherents of official Orthodoxy.

The most striking example of the Kerzhaks are the hermits Lykovs, who, like their brothers in faith and way of life, chose to live in the remote taiga. In remote places there are still Kerzhat settlements that have virtually no contact with the outside world.

The Kerzhaks never ate potatoes, which they considered “unclean.” The name "devil's apple" speaks for itself. They also did not drink tea, but only hot water. The food they preferred was thick Kerzhatsky cabbage soup made from barley with kvass, juice shangi made from sour dough greased with hemp juice, and a variety of jelly prepared according to ancient recipes.

For a long time, the Kerzhaks remained committed to traditional clothing. Women wore slanted dark oaks - sundresses made of painted canvas or satin, leather cats, light canvas shaburs. The houses were illuminated with torches. The Kerzhaks did not allow the “worldly” to pray at their icons. Children were baptized in cold water. They married only fellow believers. Along with the Christian faith, many ancient secret rituals were used.

One of the character traits of most Old Believers is a reverent attitude towards this word and towards the truth. The young were punished: “Don’t light it, put out the carcass before it flares up; If you lie, the devil will crush you; go to the barn and joke there alone; promise nedahe - dear sister, slander that coal: if it doesn’t burn, it will get dirty; You’re standing in the truth, it’s hard for you, but stop, don’t turn around.”

To sing an obscene ditty, to utter a bad word - it meant disgracing yourself and your family, since the community condemned for this not only that person, but also all his relatives. They said about him with disgust: “He will sit down at the table with these same lips.”

In the Old Believer environment, it was considered extremely indecent and awkward not to say hello even to an unfamiliar person. After saying hello, you had to pause, even if you were very busy, and certainly talk. And they say: “I had a sin too. She was young, but already married. I walked past my dad and simply said, “You live great,” and didn’t talk to him. He shamed me so much that I should have at least asked: how do you live, daddy?”

Kerzhaki. Museum of Old Believers in the school. Transverse

They condemned drunkenness very much, they said: “My grandfather also told me that I don’t need hops at all. Hops, they say, last thirty years. How can you die drunk? You won’t see a bright place later.”

Smoking was also condemned and considered a sin. A person who smoked was not allowed near the holy icon and they tried to communicate with him as little as possible. They said about such people: “He who smokes tobacco is worse than dogs.”

And several more rules existed in the families of Old Believers. Prayers, spells and other knowledge must be passed down by inheritance, mainly to their children. You cannot pass on knowledge to older people. Prayers must be memorized. You cannot tell your prayers to strangers, as this will make them lose their power.

As a result of the Soviet transformations of society (atheism, collectivization, industrialization, dispossession, etc.), most of the descendants of the Kerzhaks lost their ancient traditions, consider themselves to be part of the all-Russian ethnic group, and live throughout the Russian Federation and abroad.

According to the 2002 census in Russia, only 18 people indicated that they belonged to the Kerzhaks.

Cathedral decrees of the Old Believers of chapel agreement

From the editor: The topic of the relationship between Old Believers of different consents and the outside world is complex and extensive - in each consent the problem of “peace” was solved differently. In general, Old Believers were always concerned with the problem of how not to mix with people of other faiths. Each of the consents developed its own system of prohibitions relating to food, drink, appearance and behavior (for example, the Bezpopovtsy strictly followed the doctrine of worldliness - defilement through the outside world).

To a modern person who cannot imagine his life without a TV, computer and cell phone, the ban on the use of radios will seem wild. But the Old Believers-chapels, trying to preserve the old way of life and piety, even at the end of the 20th century rejected modern technology and tried not to mix with the “world”.

Old Believers chapels during prayer on the Vesyolye Gory near Tagil in the Urals.

The chapels occupy an intermediate position between the non-priests and the priests. Initially they accepted priests from the mainstream church. But gradually the radical non-priest sentiments intensified, the search for fugitive Nikonian priests who would be baptized in three immersions and ordained by a correctly baptized bishop became increasingly difficult. The non-priest practice was consolidated at the Ekaterinburg Cathedral in 1840.

The ban on “tasty poisons” (food) is explained by the idea of Christian asceticism. Another motive is that unclean animal bones were used in the production of sugar. Thus, sugar and all store-bought sweets were considered “bad.” After sugar manufacturing technology changed, the ban on purchased sugar was gradually lifted.

In Soviet times, chapels called “personnel” employees of the godless state and its institutions. That is why it was forbidden to work in party and Soviet organizations, as well as cooperatives. It was forbidden to eat from the same dishes with the “cadres”, visit them, etc. According to the Sandakchessky Code, this was associated with the Stalinist slogan of the times of mass repressions: “Every cadre worker is a builder of communism.” The ban on joining a trade union and paying dues is explained by the well-known slogan at that time: “trade unions are a school of communism.”

Chapels of the Nevyansk plant.

Throughout the Soviet period, the Old Believers-chapels, trying to avoid contacts with the godless authorities, moved from the Urals and Western Siberia further and further to the east. This is how the Dubches monasteries were formed (on a tributary of the Yenisei), and there were and still are many settlements on the territory of the Krasnoyarsk Territory and Evenkia.

Councils were always held in chapel harmony and resolutions were adopted on topical issues.

In 1999, the Siberian Chronograph publishing house published a voluminous book, “Spiritual Literature of the Old Believers of Eastern Russia in the 18th-20th centuries,” in which scientists from the Siberian Branch of the Russian Academy of Sciences published the resolutions of chapel councils from the 18th century, ending in 1990.

Resolutions of the council that took place near the village of Bezymyanka on December 26, 1990.

There was a spiritual judgment in the summer of 7498 on December 26. Those gathered from the villages: Bezymyanki, village. Kasa, Nalimnago, Kazantseva, Lomovatka, Tarasovka and Lugovatki. To the glory of the consubstantial Holy Trinity. And they advised about some Christian spiritual needs and about the needs related to the requirements. Regarding the spread among the people of great temptations to the destruction of Christian souls:

1. So that any Christians who even have radios: in their houses, huts, or wherever they are, then they are not accepted into the brethren, and they do not correct any spiritual needs, and do not take alms from them. This is in accordance with previous regulations.

2. About fixing products. Flour, cereals, sugar (granulated), vegetable oil, dried fruits, salted fish, salt and soda. Further, for the sake of extreme need, for those who have a large family and it is impossible to get by, then fix just such noodles (unless it turns out, according to the testimony of some, that dairy milk is added). Do not consume other pasta. Also milk butter: if someone does not have a cow and is in need, then fix it. Do not take oil from those who live lawlessly. And other things, such as milk powder, yeast, dryers, gingerbread, margarine, and anything in jars - this is not indicated in any judgments to be corrected, so we do not need to introduce it. An electric kettle is like a samovar.

3. Amateur hunters, they pay membership fees as much as possible, for this guilt they pay 12 bows daily, since they always have a ticket.

Fleeing from the godless authorities, the Old Believers-chapels walked further and further east, into the taiga. Skete on the Small Yenisei

4. For now, shareholders are classified at the personnel level. And those who were previously shareholders, i.e. 15-20 years ago or more, and now they are not shareholders, they must still sign out from the share. And if they don’t want to sign up, then consider them with the shareholders, and if this continues, then the union will be sued not far from them.

5. If Christians have children who go to the Christmas tree, then for this penance they pay 300 bows. And if the parents go, then their penance is 10 stubs.

6. If the children of Christians live lawlessly or are apostates, then the parents should not have friendship with such children, and if they come, they should not treat them or drink with them.

Birch bark book written at the end of the 20th century on the Small Yenisei

7. If one of our Christians works wallpaper according to the application, then whoever eats in their house, for this he prays 300 bows and forgiveness.

8. If any Christians eat candy and other tasty treats, and when they are in these parts, then feed them from separate dishes. And those who are fed with them must pray for this for four weeks, 100 bows a day, since the tasty poisons are not subject to correction.

9. For those Christians whose justice is incomplete, that is, they were protected only by a cross, do not eat with them; and if it happens due to need, but not fully, when there is not enough food, then for this, read forgiveness and penance 3 flattery, and for emergency 6. (Note: Where there is such a correction for the need of Christians, take from them only baked bread, the rest is indecent .)

10. Those working on an application with the deduction of union dues, even if he did not apply for this, when he finds out that he is being deducted, he must immediately eliminate this, that is, refuse the dues. And whoever, knowingly, will remain silent, thinking that what is happening is not of his own will, then he will be considered a trade unionist. Do not have fellowship with him either in food or in prayer.

“Trade unions are the school of communism,” it was written on every membership card.

11. At Christian marriages, it is strictly forbidden to dance and bring in music, as well as shouting in disorderly voices; this is not Christian, but Hellenic demonic possession; for this deed, they are punished by penance.

12. If someone is a tobacco addict and wants to come to marriage, then wait for 6 months, then get married.

13. About distilling moonshine and drinking it. Whoever produces this and drinks until he abandons this non-Christian work is judged to be a merchant and not accepted into the brethren, according to the Biysk Council Code.

14. Afanasy Gerasimovich was warned for some actions that were inconsistent with previous regulations, which caused temptation and vice to the Church of Christ.
This judgment was read quickly in the villages of Indygino, Zakhrebetnoye and Komendanovskoye; We came to a consensus, we just ask you to add two questions - fix the jars: cucumbers, tomatoes and apples. But the Kaytym and our ancestors asked to abstain. And they added:

15. If anyone receives benefits for many children, those families should be considered pensioners.

16. It is indecent for clergy to be pensioners, and also for cadres working on application.

And all this was laid down not by us, but by former councils and judgments, and we must follow in their footsteps, without introducing anything new. Do not do anything else that is contrary to Christian law. This was advised conciliarly in accordance with the previous regulations, as stated above. Whoever agrees, then proceed with the matter, i.e. do the above. Whoever does not agree, we leave such to his will; we will not accept him into the fellowship of the brethren for the time being; it will be completely corrected to preserve the above. And so let us give glory to God for this. Always and now and ever and forever and ever. Amen

In the summer from the incarnation of God the Word, 1990s.

Collection of manuscripts and early printed books of the Institute of History of the Siberian Branch of the Russian Academy of Sciences, No. 9/97-g, l. 28-30.

from here: http://ruvera.ru/articles/sobornye_postanovleniya_chasovennogo_soglasiya

Korepanov N. “Shartash in the 18th century” //

Korepanov N. “In early Yekaterinburg” (1723 -1831) // http://korepanov1.narod.ru/Sai...

Korepanov N.S. Ural Old Believers and European mining specialists in the 18th century: the problem of interaction. / in the book “Germans in the Urals XVII-XXI centuries.” (Die Deutschen im Ural XVII-XXI jh.). Collective monograph, 2009.

Kuleshov N. “Shartash - the Kerzhak capital” // “Domostroy”, No. 6-7, 2000. http://www.1723.ru/read/dai/da...

Perin R. “In search of the grave of St. Habakkuk” // “Hidden”, No. 2, 2010http://www.zrd.spb.ru/pot/2010...

ekoray.ru/shartash-mesto-sily/

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About the Old Believers Kerzhaks

Everyone who did not accept Nikon’s orders was oppressed and destroyed with the permission of the tsar, because the tsar and the church at that time were at one.

Kerzhaki. Who are they?

Apparently, almost everyone is familiar with these words, KerzhaK and Kerzhaki.
But hardly anyone can say with sufficient accuracy. Who, what people, or class, or tribe, or stratum, etc. This, in a word, was the name of KerzhaKi in its past. There are not so many scattered rumors that have survived to this day about these same Kerzhaks.
But something, some information, legends of deep antiquity, as well as archaeological facts about the Kerzhaks, have been preserved to this day.

Well, let's try to extract from these scattered information and rumors that do not occur out of nowhere. And also from archaeological facts, and most importantly, from the language, in particular from the name Kerzhaki.
Who they were, the Kerzhaks, where and how they lived, what way of life they had, what language they initially spoke, and most importantly, where, when and how they came from, settled, over such vast spaces.
I will especially note. This article does not pretend to cover and present everything that is in one way or another connected with Kerzhaki. But in fact, with us.
This topic of Kerzhaki, and accordingly our history associated with Kerzhaki, is still awaiting its meticulous and impartial researchers.
From the surviving information about the Kerzhaks, it can be stated with sufficient accuracy: - The Kerzhaks are, first of all, Siberians. Those. original inhabitants of Siberia. In general, it is not known since when, but in the Kerzhak environment it was believed. Kerzhak is a Siberian. And this is not without reason.

How many Kerzhaks were there in Siberia?

Even as a child, I asked many times about Kerzhaks. First of all, I asked questions on this topic to people of the older generation, old enough to be my grandfather. Many of them arrived in Siberia from the western part of the country at a young age with their parents, according to the so-called Stolypin reform. My grandmother, Alexandra Demyanovna, who arrived in Siberia under this reform, was only six to eight years old.
She remembered much of what she experienced in those years, including the resettlement process itself, and everything that was somehow connected with it. So, when I talk about the Kerzhaks in this case, I am also basing it on her memories. Which. considered unreliable, the tongue cannot turn.
Because why did my grandmother and other people of the older generation need to mislead me?
One of the questions I asked was this.
How the migrants who arrived in Siberia at the beginning of the twentieth century settled down and lived in a new place for the first time. After all, there was nothing, an open field and a dense forest. Where and how at first they got food and shelter in this uninhabited wilderness, without which people, as we know, cannot live. They didn’t just eat roots and grasshoppers.
It is only in historical works, or rather in the minds of historians, that everything is quite simple. People moved in huge numbers, over vast distances, and while they moved, temporarily, for months and even years, they did not eat or drink anything. And at the same time, without eating anything, they even managed to be fruitful and multiply.
Those. gave birth and raised children. But what did they feed, and what did these large and small hordes, including the gypsies, traveling back and forth eat? In an open field and impassable wilderness. Not one historian gives the answer.
Apparently, historians have become convinced from their own practice that while sharpening historical works, one can go for months and even years, like the nomadic peoples they describe, without eating anything. Satisfied with manna from heaven.
According to my grandmother’s stories, none of the migrants moved from the western part of the country to the eastern part, to Siberia. He did not bring cows, sheep, horses, chickens, seeds or agricultural implements with him. The state provided only raise money.
In this light, a question arises. And where, where, at first, did the settlers get livestock and seeds for breeding? And also the equipment needed on the farm, pitchforks, shovels, plows, etc.
Without which it is impossible to start your business activity.

In all cases the answer was this. The first settlers, both during the journey through remote places, and for the first time in this wilderness. They found shelter and food among the Kerzhaks.
Livestock and seeds for breeding, as well as the necessary equipment, were also taken and purchased from the Kerzhaks.
And it turned out that in the eastern part of the country there was a fairly extensive network of Kerzhatsky farms, covering the entire vast Siberia.

When the Kerzhaks, Siberians appeared in Siberia, and not only in it. The settlers did not know. But did the Kerzhaks themselves know when their ancient ancestors first appeared in Siberia, and not only in it?
As I managed to find out, the answer from the Kerzhaks was as follows. The Kerzhaks have always lived here in Siberia. Always, this is at least several thousand years. And there are quite a lot of reasons and facts for such a statement. Quite a lot. First of all, archaeological and linguistic.
Without delving into many of the subtleties for now, let’s note. That the overwhelming majority of Kerzhaks had, as they now say, a European type of face.
So here it is. According to archaeological data, in Siberia and the Urals. Even thousands of years before our era, people with a European appearance lived on a vast territory. And this archaeological, and not chronicle, fact cannot be ignored.
Let me note once again that, according to archaeological facts, two thousand years ago BC, the territory of the Urals, and all of Siberia, Western and Eastern. It was inhabited by people with a European type of face.
And then, as historians say, these European faces, in the number of millions of people, somehow miraculously disappeared from these vast territories. Which is quite mysterious.
How can it be that millions of people lived on vast territories, and suddenly disappeared. It doesn't happen that way. People are not toy soldiers who can be put on a table, played with, and then swept off the table into a box.
So here it is. These European faces did not disappear anywhere. These people with European appearance were in particular those who are now called Kerzhaks. And they lived in Siberia and the Urals, and not only, on a permanent basis, always.
At least, judging by archaeological data, two thousand years BC, that’s for sure. And, of course, interspersed with Mongoloids. As is the case now. With whom we have never been at odds. On the contrary, judging by the so-called Tagar culture. European people entered into marriages with Mongolian people, which resulted in joint children. And in particular, such common children of Europeans and Mongoloids are the Khakass, Siberian Tatars, as well as many other nationalities. And in the old days, and it turns out that in very ancient times, these nationalities, together, constituted a single people.

Judging by the number of people who arrived at the beginning of the twentieth century from the western part of the country to the eastern part, according to the Stolypin reform... And this is hundreds of thousands, if not millions of people.
And the Kerzhaks, the displaced people on the way, as well as those who were not settled at first, warmed, fed and sheltered everyone.
And let me note again, the Siberian Kerzhaks fed and sheltered millions of people.
Which clearly follows. That at the time of the Stolypin reform, in Siberia, and in general in the east, beyond the Urals, there were a lot of Kerzhak Farms. Tens, if not hundreds of thousands of Khutors. And it turns out that Siberia was not so uninhabited and undeveloped.
Considering that even in modern times, millions of hectares of land are not cultivated in this part of the country. The situation in those distant times, in comparison with today’s times, was not at all worse. If nothing else.
It also turned out from eyewitness accounts.
That the Kerzhak Farms were located at a distance of half a day or one day on foot from each other. Those. If the settlers left one Kerzhak farm in the morning, then by the evening they reached the next farm. Where they could spend the night, eat, stock up on food, and continue on their way.
In the absence of this circumstance, the movement of migrants into the wilderness would not have been possible. Of course, it was possible to spend the night in a hut. But this is in the summer. But the settlers mixed not only in the summer. But also in winter. And spending the night in a hut with small children at this time is hardly possible.
It is also known that between the Kerzhak farmsteads, no matter what, there were roads. Otherwise, how would the settlers move then? Tearing apart the wilds. Moreover, many swampy places were filled with logs, and what, in fact, were log bridges. On all, say, medium rivers, there were fords, with ramps arranged to the river.
From which we can conclude that these, say, objects of public use, for example, such as bridges, were erected by the Kerzhaks together. From which we can conclude that the Kerzhaks, albeit partially, had what we now call the foundations of statehood.
And if you consider that the Kerzhaks had a single language, and what is most interesting, everyone was literate and had a single written language. This suggests that in the vast expanses of Siberia there was something that we now call a unified education system.
For now, let’s leave open the question of where and how the Kerzhaks appeared in general, and in Siberia in particular. And in such not small quantities.
And let’s move on to the surviving information about the life and way of life of the Kerzhaks.
This is what we have.

First. About food and dishes.

When a traveler or someone else, not from Kerzhaki, came or visited Kerzhaki and asked them to drink water or eat. They were not greedy, and willingly shared both water and food. But with one indispensable condition.
Having fed and given water to a traveler or other person asking, in your own dishes. The Kerzhaks did not return this dishes, they did not take them back.
It can be said that this was done for purely sanitary reasons. And this alone suggests that the Kerzhaks, in modern words, complied with sanitary standards. In general, they monitored the cleanliness of their life.
Thus, a traveler or simply a petitioner, having eaten and not returning the dishes. And he became full, and in addition received a set of dishes. And already, being a petitioner from the following Kerzhaks, he had his own personal dishes.
Those. The Kerzhaks, not only, without being greedy, gave food and drink to the suffering, but also provided them with cutlery in such a unique way.

Also well known. Kerzhaks fed travelers or those asking for free, only once. But if the traveler wanted to eat again, or stock up on food for the journey. Or live not far from the farm. Either you had to pay money for food. Or do some housework for the Kerzhaks.
From the fact that the traveler could earn his living along the way. It definitely follows.
That a traveler, without money in his pocket, moving from one Kerzhatsky farm to another, could earn his own food. And thus, he could move to any distance. And, of course, in those spaces where there were Kerzhak farms.
If he found himself in a place where there were no Kerzhak farms, and therefore no roads. So, in general, he was doomed to lack of food. Well, unless of course you eat grasshoppers. But in winter, there are no grasshoppers. And judging by various sources, people in such vast spaces moved quite actively in winter.

About lodging and shelter.

What follows from the stories of the settlers:
The Kerzhaks provided an overnight stay for anyone suffering.
But they were not allowed to spend the night in their own house, or in general in their own estate, fenced in by a solid fence.
For these purposes, in one case, the farm had a specially erected room next to the farm. As they said then, a hut for guests. Or, there was a hut, which we now call a hotel, or a guest house, a guest house.
In another case, this room, a hut for guests, a hotel, was located in the estate itself. But it was fenced off from the living quarters and barns of the farmers by a thick, high fence.
In all cases, as part of, say, a separate hotel complex, there was a bathhouse. Those. the traveler could not only eat and spend the night in fairly comfortable conditions. But also wash.
Those. bathhouse It is unknown from when, but for a very long time, it was an invariable attribute of Kerzhak farms. And in general Siberian settlements.
From the availability of the above. It follows that almost every Kerzhak farm, and that was located near the main road, for sure. It was also an inn, a hotel for traveling travelers.
And the presence of inns at farmsteads suggests that long before the so-called settlers under the Stolypin reform. The movement of people, in the seemingly remote Siberian expanses, was quite lively. Otherwise, why was it necessary to build inns at farmsteads?
The same thing, that the movement of people in the vast Siberian expanses was quite lively, and over quite long distances, is also directly evidenced by archaeological finds. In many places in the Siberian expanses, precious and other items made even in Greece and the Black Sea region have been discovered (and how many have not been discovered). BC.
Not to mention various kinds of metal and cast iron products (cast iron, boilers, grips, forks, shovels, knives, iron covers for cart wheels, etc.) not made in Greece. What, on farms, in everyday conditions, in a handicraft way, is impossible to produce.
According to archaeological data, it turns out like this. That Kerzhak farms and settlements in general in Siberia, and not only in it, with inns and hotels. Inhabited by persons with European appearance. They took place before our era.
Letters on birch bark letters.

From the so-called birch bark letters it is known that the letter from some relatives to others was sent from Novgorod and delivered to Voronezh.
Agree that even in today's times, the path from Novgorod to Voronezh is by no means close. If you cover this path on foot or on horseback, it will take a very significant amount of time to cover this distance.
Regardless of how this letter was delivered, it is analogous to what we now call mail, which clearly suggests itself. Or with a special one.
In any case, in those ancient times there were several undeniable things.
A). There was a single kingdom-state. Where it was possible to move freely, without fear that a person moving through some area where foreigners lived would simply be captured as a trophy. With all the ensuing consequences.
That a person will not be met by robbers on the highway. With unpredictable consequences from this meeting.
What were these big, rough roads, with bridges or fords, or ferry crossings? For without a paved road and a compass, tearing through the impassable jungle, it was hardly possible to get from Novgorod to Voronezh, even on foot or on horseback.
Even if the letter was sent not by mail, but by express. It is unlikely that this messenger with a letter in his bosom was moving with some kind of security detachment.
But if someone was guarding him on the road. Or guarded, maintained safety for those moving along the main road. It follows from this that this state was, even by modern standards, quite developed, and had what we now call the police. Which, while carrying out its activities, kept order in vast areas. At least on big roads, for sure.
For, having no guarantee that you will return from a long journey, or will not arrive at your final destination. It is unlikely that anyone would embark on such a dubious journey.
But the police are controlled from a single center. This is precisely one of the signs of the presence of what we call statehood. Those. while writing these birch bark letters and sending them as a letter by mail, or by express. At quite an impressive distance. There was a fairly solid state. Which was capable of building and maintaining roads, and ensuring order on them.
B). People had close relatives in very distant lands. And, which again suggests that people could easily move anywhere and change their place of residence. For example, living in Novgorod, go and live in Voronezh.
IN). From this letter it follows that one relative, in Voronezh, proposes to another relative, in Novgorod. Sell the house there, and when you arrive in Voronezh, buy it here. This circumstance suggests that there was money in general, and a unified monetary circulation system in particular. In a single kingdom-state in which both relatives lived.
G). Throughout this vast space there was one language and one written language. A letter written in Novgorod could be freely read in Voronezh and understand what was written there. But this letter can be read now, and even if not everything, you can understand what is written there.
In this light, albeit a little off topic. This circumstance should be noted. If we, although not all of us, understand what is written in the birch bark letters. And birch bark letters were written almost a thousand years ago.
Then on what basis do our linguists and philologists loudly declare that our language is only about five hundred years old?
The question is? How can this be? Birch bark letters were written in a language that we understand. They were written about a thousand years ago. And our language is only five hundred years old.
Moreover, judging by the multitude of these birch bark letters and their contents, the population was almost entirely literate. Those. write and read skillfully. Even women, in modern words, pensioners, as well as small children. They knew how and could do it. And what, subsequently, until the Soviet government carried out the so-called educational program, the elimination of illiteracy. It was no longer observed.
But here’s what’s also quite interesting. Kerzhaks, scattered across the vast expanses of Siberia, spoke in a common language for all. Well, it is clear that with some deviations from a single sample.
Moreover. The Kerzhaks, seemingly without a unified education system, scattered across the vast expanses of Siberia, were all literate. Those. knew how to read and write.
Already in modern times, a unique case was discovered. The so-called Kerzhak Lykov family from the Krasnoyarsk Territory. She left the world, settled down, created her own farm in a deep forest, and lived for several decades isolated from the outside world.
But all family members knew how to read and write.
That is, the young founders of the family, before they went to live on a farm in the forest at the beginning of the twentieth century, already at a young age, knew how to read and write. And when they left, which is very significant, they took handwritten books with them.
Whereas the immigrants under the Stolypin reform, from the seemingly very civilized western part of the country, in comparison with the Kerzhaks. Almost all of the people of the same age as the founders of the Lykov family were illiterate.
And I note once again that the founders of the Lykov family, at the same time, living in remote Siberia, far from civilization, were literate. They knew how to read and write.
D). As you know, achieving a single language, and especially a single literacy, a single written language, is possible in only one way. Through what we now call a comprehensive school, or a unified education system, in this case, in writing and language.
In the absence of a unified education system, it is not possible to achieve this, and in particular uniform spelling, uniform spelling rules. At least, this has never been observed in the history of mankind.
Case in point. On the islands of Polynesia, in the absence of what we call statehood and a unified education system. Each settlement had its own language. Those. How many villages there are, so many languages.
Researchers estimate that there, in a small area, there are as many different languages, thousands, as there are in the rest of the world.
Those. a single language and a single script can only be achieved if two components are present. A unified statehood, or its analogues, and a unified education system, or its analogues.
But even if the statehood is united, there is one king-sovereign, there is a single system of government. It is impossible to achieve a single language and a single written language without a unified education system.
At least, such an example has never been observed in the history of mankind.

G). In the context of the article about the Kerzhaks, and regarding the birch bark letters, the following is interesting. It is obvious that the messenger, or postman, covering the long journey from Novgorod to Voronezh, spent the night somewhere.
Obviously, not in an open field, or in a deep forest. But even if he spent the night, under every bush, he was ready, with a table and a house.
He certainly had to eat something somewhere, eat food.
For it was impossible to put food in a bag, and the product is a perishable thing, in Novgorod. And eat from this bag all the way. At first, if you took a supply of food from Novgorod to Voronezh, this bag was simply impossible to lift.
Even if he had and carried with him a bag of iron coins, he had to constantly buy food somewhere along the way.

Those. there certainly had to be inns along the route. And he certainly had the opportunity to earn food along the way.
Otherwise, it is impossible to overcome the path from Novgorod to Voronezh. Even if historians believe that with an empty stomach, this path can be easily overcome.

Why is a hotel called a hotel in modern times?

It is obvious that this name is a hotel. Associated with the name guest. Those. a hotel is a place where guests stay.
In general, in modern times, dear guests are not sent to spend the night in a hotel. Guests are guests, and they are met, as it should be, and they spend the night, live, and stay with those to whom they arrived. Even if they came to visit, unexpectedly, out of the blue.
However, guests are now called guests. Whereas in the old days, everyone was called guests, including travelers passing by, but stopping by for a glimpse. Who did not have any kindred or friendly relations with the owners of the light. Well, such were the times and customs.
In the old days, even those who later came to be called merchants were called guests.
And personally, I also captured the time when the gypsies wandering in winter asked to stay. My parents let them stay, and naturally fed them, which sometimes lasted up to a week. Then they asked to stay with others. And when this limit of standing was exhausted, they gathered and, in a noisy crowd, migrated further.
But the gypsies were then called nothing more than guests. And since in those days, gypsy nomadic camps were a common and constant phenomenon. When the gypsies arrived in the village, they said about this: “The guests have arrived again.”
But in the times described, the gypsies asked to stay in villages and villages. But the gypsies have been wandering for at least two thousand years, and are natives of India.
In light of this, a natural question arises. Where did the nomadic gypsies settle down? If Siberia was not populated then. Well, let them spend the night in tents in severe frosts. But what did the gypsies eat? For the gypsies themselves never produced anything edible. And they always lived by begging. But you had to ask someone. Not near branchy pines and blue lakes.
----
Regarding the appearance of the word guest, we first need to consider this very ancient expression. Goy you. Which, in one of the cases, for example, in the expression: - You are good, good fellows. Equivalent to the modern: - Hello, be healthy, good fellows. Come to our hut, good fellows, you will be welcome guests.
Those. the expression: - Goy thou art, was used as an invitation, and as an expression of hospitality, and as a wish for good health. But it was to travelers, guests, that’s what all travelers were called then.
It should also probably be noted that in ancient times, due to the small number of words in speech. The same word as a sign or expression was used to denote several, but very similar meanings. And understand the specific meaning of a particular word as a sign, i.e. What exactly does this or that word mean? It was necessary, as they say now, to determine its meaning, as they say now, in context. Depending on the specific situation in which this word was used.
This situation is when the same word is used in different meanings, i.e. What a word means must be understood in context. Available in many modern languages. In particular, in the so-called Turkic ones. Well, in English, for example, there is the same situation.
Exactly the same situation existed in the earlier form of our native language. Well, as the language developed, this became less common. But in many cases, this situation has persisted to this day.
Well, for example, let's take the word World. In one situation, context, it means peace, friendship, harmony, between someone. In another case, the word world means the entire planet earth, in the next case, the world means the whole universe. Also, the word world was, and is now often used to designate, the population, the people living in a particular place. From this designation by the word world, in particular, the following saying was born; - In the world, and death is red.
In the world, this means in public, in the presence of the Lay people. Those. people in general were called that way, laity.
Well, other meanings of the word world, what the word world means, if you don’t know, can be looked up in any explanatory dictionary.
There was a time when in one of the cases, depending on the context, GO meant movement in general. And in this designation it was preserved in particular in the following word: - Go/n, and Go/nyat, for example, on a bicycle. Well, we won’t go into many linguistic subtleties here, because this article is not dedicated to them.
But we note that this Go has been preserved in the same meaning to this day in other languages. In particular, this is a familiar GO/u to many.

Both in the old days and now, the sound Y at the end of a word was used as an indicator that something belongs to something.
Well, for example, walking-walking, walking-walking, lying/lying. Red-red, blushing, white-white, yellow-yellow, etc.
Thus, GO/Y is moving, walking, riding. a passing traveler, in general.
Now consider the word Go/St. St meant and still means that something is ST/oit, ST/yk, ST\abilized, well, etc.
The sound b meant and still means that something is not precisely defined and does not have clearly defined boundaries. Well, like day, night, shadow, etc.
And indeed, a guest is not a strictly defined concept. Because a guest can be anyone, at any time. Even unexpectedly, not by chance.
In general, the word guest meant, and still means, that this is someone who walked, rode, moved in general. And then I met someone, basically stayed with someone in the city/ST/s.

Thus, initially guests were called everyone who passed, drove, moved past, and took and looked at the light, stopped for a while. In general, he became a guest without being a relative or acquaintance.
But in relation to guests, our ancient ancestors, quite early on, developed, and quite correctly, the rules, or better said, the laws of hospitality.
According to which, it was necessary to provide services to the guests, no matter who it was, even complete strangers. All sorts of honors. And first of all, give them something to drink, feed, and provide shelter for the night.
And all this, to one degree or another, has survived to this day.
But the rule, the law of hospitality, in its initial form was invented and implemented in order to survive the tribe, the people as a whole. For everyone could find themselves in the role of a traveler, in the role of a guest, in the role of a beggar who has lost his means of subsistence. For example, in places far away from their native land.
The law of hospitality required having friendly, peaceful relations with anyone passing by, even if it was a stranger and stranger. It’s not like he saw a traveler and quickly went to rob him.

Thus, at first, and in the Kerzhak environment, too, someone in a strong-willed way, with an iron hand, introduced this law of hospitality. Which was aimed at the survival of the people, and people in general.
And someone strong could severely punish for failure to comply with this law. In fact, the law of hospitality is a law introduced by someone strong. Essentially, what we call state power. For only this power, or such power, can introduce certain laws, as well as punish for their non-compliance.
But over time, the law introduced with a strong hand becomes a mandatory norm for everyone, the violation of which can be paid with universal contempt.
In general, we can say with reasonable accuracy that when the law appeared. Then what we call state power appeared. Well, or its rudiments.
And judging by the spaces to which the law of hospitality applied, one can judge in which spaces the ancient state power existed. And it is not necessary that this power was princely or royal.
The role of this power could and was played by what we now call a unified education system. Well, it’s natural that this is a unified system of, say, human education, making people people. It was not in the form in which it exists now. Their times, their own approaches.
In general, as Peter the Great said: “I am excessively cruel, but there are good reasons for this.” I make people from beasts.
This position: - That people are made into people only by the laws of society. Which are strictly implemented at first. Failure to comply will result in severe punishment. Relevant for human education, always.
But after the strict implementation of the laws of society, and over time, these laws become the norm of life. Failure to comply will result in universal contempt.
There should not be many laws of human society, such as the law of hospitality. But all of them must be strictly implemented. And for non-fulfillment, first of all, universal contempt.
Children of guests.

In this regard, it is apparently necessary to consider both the expression that took place in the old days and the phenomenon designated by it. Children of guests.
Not yet considering who they were and where these children of the guests came from.
It should be noted that these were very respected children, and then adults, people. Who were raised and even supported by the community. First of all, it was they, the children of the guests, who occupied some managerial positions. In general, the children of the guests were always cared for and cherished.
So where did these guest children come from? And who were they?
Let's start with the fact that this institution, or the custom of the appearance of children of guests, has been preserved in a residual form among many peoples to this day. The brief essence of this institution, or custom, is as follows.
A woman becomes pregnant not from a fellow tribesman, and not from her husband, but from a guest, for example, from another kind of tribe. Or just from a traveler. This guest stayed for a while and left. And the woman remained pregnant.
What was achieved through this custom?

In the presence of small settlements, a small number of people, when everyone is in it, both brother and matchmaker. And the population in it degenerates, as they now say, into a mouse breed.
The appearance of children from guests is a departure from closely related blood displacement. Children of guests are an infusion of new blood into the tribe.
Judging because the children of the guests were honorable people. They were cared for and cherished. This custom, the children of the guests, was, as they say now, state policy. And due to this custom, a single people was forged over vast spaces.
There is even a figurative saying about this; - No matter who it is, it’s a bull, but the calf is ours.
Judging by archaeological facts. It also happened that the “bull” himself, the guest, remained in the settlement or on the farm forever.

The Kerzhaks are not refugees from Kerzhenets.

Currently, there is a strong opinion that the Kerzhaks are refugees from the Kerzhenets River and were named after this river. Whereas everything looks exactly the opposite. This river was called that because the Kerzhaks lived there.
But attention will be paid to this when we consider according to what scheme and what kind of indicator signs the word Kerzhak itself is formed.
The Kerzhaks were wealthy

Judging by the fact that the Kerzhaks were always asked for help, and not only by travelers passing by, or, like settlers under the Stolypin reform, the Kerzhaks were wealthy at all times. They had good farms.
This suggests that the Kerzhaks were hard workers, they worked hard, as they say now, like Papa Carlo.

Those. Everything that the Kerzhaks had, they achieved through their own labor. Well, and skill, of course. The mere fact that the Kerzhaks were universally literate, knew how to read and write, and for a very long time, speaks for itself.
Since when did the Kerzhaks have a written language? This is a separate and very interesting topic. According to various estimates and specifically archaeological sources, in particular from the so-called petroglyphs, it can be judged that writing among the Kerzhaks, like those who wrote birch bark letters, appeared long before the so-called Cyrillic alphabet appeared.
And the so-called Cyrillic alphabet, which we consider our first alphabet, was made from an earlier alphabet. Relatively speaking, Kerzhatskaya or Kir/zhatskaya alphabet.
This can also be judged by the fact that the birch bark letters do not contain the letters that are found in the later Cyrillic alphabet. In particular, instead of the letter F available in Cyrillic, they wrote the letter combination Хв. Those. instead, Fedor, they wrote Khvedor. From which we can conclude that those who wrote birch bark letters used an alphabet in which the letter F did not yet exist.
From the fact that the Kerzhaks, as well as those who wrote birch bark letters, used the pre-Cyr/illic, Kir/zhat alphabet. From which they later produced Cyrus/illitsa. We can safely assume that Kerzhaks took place before the creation of this very Cyrillic alphabet. And this is more than a thousand years.
Kerzhatskaya Estate

It can be deduced for certain from all sources. That in one case, the KerzhaKis lived on one estate, one family, literally in an open field or deep forest.
Such a lonely estate in a deep forest, or open field, in one of the cases is now designated by the word, zaimka. This word itself, For/im/ka, is clearly derived from the word “appropriation”, to acquire, for example, to acquire somewhere, your own house or estate. In general, Zaimka is what the estate has. Well, or stuck to someone’s name. And to this day, settlements and farmsteads are named after the person who founded this or that settlement.
In another case, a lonely estate in a deep forest was designated, and is now designated, by the word Khutor. Well, the meaning of this word does not need to be explained.
In another case, the Kerzhak farm was located not far from the settlement.
But it was not the Kerzhaks who built the farm near the settlement. On the contrary, a settlement arose not far from the farm. At least, immigrants under the Stolypin reform. At first they lived in the inn huts of the Kerzhatsky farms, and ate from the bounty of the farm. They built their estates not far from the farmsteads.
In the following case. Kerzhatsky farms were located in the settlement itself, but led a separate lifestyle from the inhabitants of the settlement.
In this case, too, the farm was not built within the boundaries of the settlement. And the settlers who lived in inns on the farmstead built their estates next to the farmstead.
But in all cases, Kerzhak estates, including the farmstead within the boundaries of the settlement, were fenced. Which has been a necessity since a very long time. But the Kerzhaks fenced themselves off, they made the fortress not from good people, or from other Kerzhaks. At least, not a single Kerzhak internecine war or other internecine conflicts is evidenced in any legends.
First of all, fences were erected to protect against wild predatory animals, in particular wolves and bears. Which is completely justified. For among the above-mentioned comrades, wolves and bears, the Kerzhakov cattle were very tasty prey.
Next, with the influx of settlers, fences were erected to keep out thieves, also eager to feast on the farm goods.

Beliefs.

It can be stated with sufficient accuracy that the Kerzhaks at the initial stage did not profess any religion. If we understand religion as it is understood now.
Of course, they had beliefs in all these water creatures, goblins, brownies, mermaids, kikimoras, etc. But I personally can’t call these beliefs, for example, in the swamp kikimora, a religion.
Well, for example, the custom is that the cat must be the first to enter a new house. Or the fact that if a fork or spoon falls from the table, then a woman will soon come to visit. And if a knife falls, then the guest will be a man.
Is this a religion?
Including the idea that every self-respecting home has a brownie. And in order not to anger him, we must live in peace and harmony; we cannot swear at home in front of women and children. We must observe the law of hospitality and welcome guests. Otherwise, the brownie will be offended and leave the house. And without a brownie, a house is not a home at all.
To collect a lot of mushrooms in the forest, you need to remember with kind words this grandfather’s mushroom picker and forester. Well, etc.
Is this a religion?

All this is not religion. All this is nothing more than customs and traditions. And also elements of what is now called everyday law, everyday, unwritten legislation, and so on.
Due to this, the developed everyday experience and way of life was preserved and passed on from generation to generation. Moral values were introduced. Well, is this really a religion? That husband and wife should live in peace and harmony. This is not a religion, this is the norm of life of people who have received human education.
Moreover. Due to all this, the continuity of generations was carried out. The connection between times was not destroyed, as they say now. So that subsequent generations do not become Ivans without kinship, cut off from their original roots.
The presence of all this, brownies, kikimoras, goblins, etc. among the Kerzhaks. It says that the Kerzhaks took place before the introduction of Christianity. Those. Kerzhak, and a network of Kerzhak farms, according to these data. At least a thousand years.
At a later time, but exclusively only in the western part of the country. The so-called Old Believers were imposed on the Kerzhaks, as they said then, by sword and fire.
But even with the imposition of Christianity, the Kerzhaks never deviated from their original everyday legislation. Due to this, the Kerzhaks were not even called two-believers, but two Danians.
Those. even these Kerzhaks, double-dancers, were never purely Christian believers. And believers in general. Never.
Moreover, in the vast expanses of Siberia, where the Byzantine “commissars” never reached. Not a single Kerzhak has ever been either an old/vertser or a new/vertser.
And this is confirmed by settlers under the Stolypin reform. The Siberian Kerzhaks, who sheltered the settlers, had no images or anything else in their house that was in one way or another connected with Christianity. Those. purely Siberian Kerzhaks were never Christians. Not double-dancers, neither Old Believers, nor New Believers.
But everyone was literate. They knew how to read and write. Without even knowing or suspecting that there is such a Cyrillic alphabet in the world. And this art, literacy, was taught to the settlers themselves and their children. Who were, without exception, illiterate. They couldn't read or write.

Marriage.

Throughout the history of their existence, pure Kerzhaks’ parents did not define their daughters and sons. Who should marry and who? And who and whom to marry.
So, what we have now is that parents do not determine for their children who should be their betrothed. This is a purely Kerzhak custom. Well, or, if you like, an element of the Kerzhak religion, or rather the way of life.
Thus, the guy could get married, and the girl could get married, at his own request, according to his choice. Not guided by the passions and interests of the parents.
Moreover. There were no obstacles to any choice. Marriage was possible even if the bride or groom, the other half, did not belong to the Kerzhak environment.
And there were no obstacles if the bridegroom left the Kerzhak farm and became a layman. Those. a member of a village, village, in general, a settlement. Or, on the contrary, he came to live in a farm.
My grandmother’s brother, a descendant of settlers under the Stolypin reform, married a farmer, a hereditary Kerzhachka. After getting married, she left the farm and began to live in the settlement, becoming a laywoman.
However, her parents did not anathematize their daughter, but, on the contrary, built a house for the young people in the settlement. They gave them livestock and equipment to raise, and helped them in every possible way. They also taught my grandfather, it turns out, carpentry and carpentry. This is what he fed on all his life.
Which suggests that, at least for a long time, almost all Kerzhak men were proficient in carpentry and joinery.

Something from the Kerzhakov way of life.

As already noted, the Kerzhaks mostly lived outside the village, in one or several estates surrounded by a fence. What is called Khutor.
But even if one or more Kerzhakov estates were located in the village. All the same, they were fenced at the same time and led a separate life within the village. With your established way of life.
Outsiders were not allowed outside the fence, and especially into the pens and barns where livestock were kept, under any pretext.
This situation, this custom, to one degree or another, still exists today. Those. in rural estates, strangers, sometimes even relatives who came to visit. They are not allowed even close to the premises where livestock are housed.
There are various justifications for this. An outsider can jinx it, cause damage, etc.
But there are also very practical reasons. An outsider may introduce pathogens.
Another important reason is that if strangers appear in or near the livestock premises. Animals that are accustomed to their owner become agitated and nervous, which causes many troubles to occur. In particular, cows give less milk due to such excitement.
This is unknown when, it was noticed a long time ago, and not allowing outsiders to livestock turns out to be completely justified.
Personally, I have never heard it, and I hear it now. When city relatives come to the village and ask to see a calf or some other animal. And having received a refusal, they call the owner: - Uh, Kerzhak.
From which we can definitely conclude that this, say, custom originated precisely among the Kerzhaks.

Settlement of Kerzhakov by Khutors. Development of new spaces.

As already noted, the Kerzhaks mostly lived on farmsteads.
Let's try to figure out what caused this.
Clearly this was related to the cultivated lands. On which various crops were grown. There were also pastures for livestock and hayfields. Well, somewhere they were preparing firewood.
The more estates were located on the farm. Accordingly, there were more people, which means more livestock was bred. And more lands were involved in economic turnover. Both for crops and for pastures and hayfields.
An increase in the lands involved in economic turnover. The ever-increasing remoteness of these lands inevitably entailed.
Due to this, as they say now, the costs of doing business increased.
And in order, as they say, to minimize costs, a daughter farm is spun off from the mother farm, with the formation of new young families.
But it is clear that this, reducing costs and increasing labor productivity, was only one of the reasons for, say, farming according to the farm system.
But, really, the reason is very compelling. And this suggests that the Kerzhaks, as they now say, knew how to count and rationally organize their economic activities not only within the framework of their individual farm. But also within the entire network, or system of farms. Generally.
Also, an important reason for the emergence of more and more new farms. The formation of new young families was evident.
Young families always want to create and have their own personal nest, but at the same time they don’t want to lose touch with their father’s home. And mothers and fathers don’t always want to live under the same roof with adult children. But I don’t want to lose contact with them either.
The formation of new estates, hamlets, just satisfied these two, but contradictory, desires. And build your own nest, and don’t lose the connection.
Newly formed families, as they said then, the whole world, were erected a new estate-farm. But not close to, say, the mother’s farm, but at a distance of half or one day on foot from the mother’s farm. Those. at the distance at which the land did not overlap with the mother's or some other farm.
Those. in essence, what we now call planning of business activities was carried out. The construction of new farms was planned in advance with this in mind. So that litigation and conflicts related to land do not arise between farms. And such advance planning just needs to be learned.
Those. The creators of farmsteads planned their economic activities in advance thousands of years ago. And what we, unfortunately, lost.
A simple example. When land was given for farming. Essentially, planning was eliminated. Everyone believed that the market would settle everything. Moreover, in most cases, farmers were given land that collective farms just wanted to get rid of. Those. gave out inconveniences. Or unsuitable for full-fledged agricultural activities. Or there were not even the slightest roads to these lands, the construction of which only organized farming could not afford.
And the plots themselves were allocated like this. That they were located next to each other, due to which, in order to get to one site, it was necessary to drive through several neighboring ones. Or go around them, many kilometers away.
In general, this was done, anyhow, just to get rid of full-time work. In the sincere hope that the market will put everything in its place.
The result of such an organization of work on allocating land to farms is known. And quite deplorable.
Of one hundred percent of registered farms. Only five, maximum ten percent carry out production activities. And, as a rule, these are those farms that, through connections, were given conveniently located and highly productive lands.
All the rest, despite the sometimes incredible efforts of the organizers of the farms, and the cloud of invested funds, wrapped their snot around their fists and flew like plywood over Paris. And what happened was predictable.
In the Kerzhakov farm model.
It turned out that, say, a subsidiary farm led a separate life and ran its own household. And at the same time. Due to the not far distance from my mother’s farms, I did not lose contact with him.
As the number of residents of the subsidiary farm increases, due to the appearance and maturation of children. Now it too was becoming a maternal village, and now grown-up children were moving out of it, forming daughter farms.

Thus, as new subsidiary farms are formed, they form, in essence, a single farm network, with a single language and a single way of life. Over time, slowly but surely, vast spaces were developed. This is exactly how Siberia, with its harsh climatic conditions, was developed thousands of years ago. But not only Siberia.
This system of space exploration, or settlement, is observed in bees. This is called swarming. When part of the mother bee colony leaves the hive and sets up a new home for itself. Forms a daughter family. But part of the bee family remains in the same home.

The next year, the daughter family becomes the mother family. And he does the same. But part of the bees again separates from the previous maternal family, forming a new daughter family.
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Farms are our past agricultural reality. Allowing our ancestors to explore vast spaces. However, this is both our present and future of conducting this activity, on lands remote from industrial centers. Which are now overgrown with weeds and turned into a wasteland.

Reviews

It describes the settlement of the tribal community according to the system of parental and sonal farms, which is usually historically (but not among the Kerzhaks themselves) the tribal basis of the future tribal society arising on the basis of a synthetic ethnic group.

Of course, these are NOT farms typical of Europe and the USA: farmland there is a consequence of the disintegrated tribal structure of society, and the communities are not tribal, but neighboring.
Therefore, the farmers’ method of farming is intensive, as is the nature of inheriting property from parents to sons, and not extensive like the Kerzhaks. You need to have Siberia or the Far East at your disposal in order to live and manage like the structure of tribal communities among the Kerzhaks.
And in our time of locally overpopulated civilization, we can say that such times are a thing of the distant past...

Among the Kerzhaks (admittedly, this is an ethno-confessional group, and not just an ethnic one), the ethnic group is purely sedentary, not synthetic. Therefore, the tribal component predominates in its settlement.
More precisely, the Kerzhaks are classic sedentary Slavs with an Asian pattern of settlement in open rural spaces and with a subsistence economy

Until Siberia was developed by the Russians, this ethnic group, secluded in its economic territory, could live in tribal communities, but then this structure was absorbed by the Eurasian ethnic group of Russians, formed on the basis of a tribal society, and it has a double principle of settlement in the geospace coordinate system:
- one (from west to east and from east to west) extensive,
- but the other (from south to north and from north to south) is intense and gravitates towards control centers.

The Russian superethnos - synetic and Eurasian, arose on the basis of a double historical connection, that is, at the final stage of the already fully historically formed synthetic ethnic groups of Russians and Slavs:
First, at the first stage, semi-nomadic tribes with semi-sedentary ones, highlighting the ethnic substrate of sedentary life and nomadism (the phase of the formation of two synthetic ethnic groups), and then, at the second stage, settled with nomadic ones (that is, Rus and Slavs), this is the phase of the formation of a superethnos.
For example, the Novgorod “gardarika” (Novogorodskaya Rus') is already the result of the combination of two ethnic groups into a whole superethnos at the second stage: the sedentary ethnic group of the Slavs and the nomadic ethnic group “Rus”.

The basis of the Russian rural community is not clan, but tribal, that is, neighborly. And the rural community of Russians does not exist on its own as an open space among the Kerzhaks, but is an addition to the closed space of urban Russia

At the same time, there is a significant difference between the Russian rural community and the farming community in the West: the farming community of Europe and the USA is an already disintegrated and degenerated neighboring community, but in the Russian superethnos the archetype of communal farming is stable and survives all times

Everything seems clear. But not really.
Maybe because there are a lot of imported words. And according to them, but it turns out according to you, it’s not exactly boom-boom.
Are these your theoretical calculations?
In general, it would be great if you issued each item you mentioned regarding various economic arrangements, say, as a separate article.
From these brief theses, it is difficult to grasp and highlight subtleties and differences.
The fact is that, even if not as we would like, it lives and prospers. In essence, there is an attempt to form a fundamentally different business model.
More precisely, it should probably be said this way. What to form, a model adapted to what is available, in fact.
And there is a lot of agricultural products. farms that do not build, let’s say, a single strategy for everyone.
Something like that.
If you could tell me what, and be more specific, it would be very cool.
Sergey Gorokhov.

Much to my shame, I must say that I can’t explain it any simpler. In addition, to understand such a text, certain knowledge is required from the reader.
In order to write this, I myself studied for more than a decade, so the text contains knowledge that you need to already be taught in order to understand what is being said.

I am preparing a book “Ethno-landscape archetype of Russia”, where in the theoretical part I will try to explain many of the facts presented here, where specific terms will be revealed in a certain way using illustrative historical material.
But this topic is so complex that it requires the author not only many years, but perhaps even several decades

Dmitriev. People engaged in agricultural activities. For example, those who cut hay and raise cows. Milks milk and beats butter. Basically, let’s say they are not demanding, they understand little about archetypes. Yes, they don’t need a hundred years.
They have different goals and objectives. Grow a product. Which we, including you, taste. Because without this product, well, nothing.
But in different places, different relationships develop between producers of the same hay and milk. Which depends on a lot. From the distance from the end consumer, i.e. from you and me, climatic conditions, availability of roads, etc.
And you can’t work out a single standard.
Which is hardly necessary.
But if you did, such an overview, albeit a small one, of how it was at one time or another in the past, under one or another natural conditions. We are talking primarily about production relations.
As they say, one could take an example. From one or another model of relationships that took place in the past, or part of one or another model. So as not to rack your brains, and to use models that have already been tested in history.
Unfortunately, there is nothing like this about industrial relations of the past. Despite the presence of thousands and thousands of historians, simply not.
Everyone is harping on these mostly fake chronicles. Each in his own way.
Even if this sounds pretentious. But here you are, for specific people and associations who are not experienced in all these archetypes, etc. would do a great job.
If consecrated, these production models of ancient times, albeit not in full.
What gift would they give to the Motherland? After all, the homeland is us, taken together. .

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