600:. In one episode, Pashkov sends his son Eremej to battle in Mongolian territory, but first asks a shaman to predict the outcome of the war. The shaman predicts victory. Avvakum is angered, knowing the shaman to be channeling devils, and prays for the demise of Pashkov's men. However, recalling the previous kindness of Eremej, he is overcome by pity, and asks the Lord to pardon him. Pashkov's men are decimated but Eremej is spared, and a vision of Avvakum appears to Eremej to lead him back home from the wilderness. Pashkov is nonetheless angry with Avvakum for his malignant prayers. Avvakum concludes his description of Pashkov's military expedition thus: "Ten years he tormented me, or I him — I don't know. It will be sorted out on Judgement Day." Avvakum also extensively describes the beauties and bounty of the land explored during the expedition to Dauria.
426:, i.e. "lovers of God"), a circle of ecclesiastical and secular figures who aimed to improve religious and civilian life and to purify and strengthen the influence of the Russian Orthodox Church. Gradually, a split appeared in this circle: while certain Zealots echoed the sentiments of the Ruthenian revival, others, most notably Avvakum, "felt that homespun truths were sufficient and suspected foreigners of , which would adulterate the simple, strong native faith." When Nikon became the patriarch of Moscow and all Russia in 1652, he initiated ambitious reforms, entrusting "Jesuit-trained scholars from Ukraine and White Russia with a critical review of the forms of Russian worship." This exacerbated tensions with and among the Zealots, who "wanted to create a church which was morally pure and close to the ordinary Russian people".
628:. Avvakum publicly denounces the Nikonian reforms before the Eucemenical Council of Patriarchs. (92–93). After this, he and Lazar, Fyodor, and Epifany are banished to Pustozersk. During this time, many of Avvakum's followers are punished. Though Avvakum's fellows in Pustozersk are physically mutilated by their guards and their tongues, fingers, or hands cut off, God grants them all supernatural healing. Soon after, they are imprisoned in a dugout cabin.
504:. In 1664, Avvakum returned to Tobolsk, remaining for two years before being permitted to return to Moscow in 1664. Several months later he was once more exiled with his family to Mezen. He was permitted to return to Moscow for the Great Moscow Synod of 1666-1667, but was finally exiled to Pustozersk alongside his fellow Old Believers Lazar, Fyodor, and Epifany. From 1670 onward, they were condemned to life "on bread and water" in a
258:
659:"Now stand up and preach the Word of God like you used to and don't grieve over us.... Now go on, get to the church, Petrovič, unmask the whoredom of heresy!" Well, sir, I bowed low to her for that, and shaking off the blindness of a heavy heart, I began to preach and teach the Word of God about the tows and everywhere, and yet again did I unmask the Nikonian heresy with boldness.
200:
677:"Little mother, my Lady, forgive me!" But the Archpriestess was shouting, "Why'd you crush me, father?" I came up, and the poor dear started in on me, saying, "Will these sufferings go on a long time, Archpriest?" And I said, "Markovna, right up to our very death." And so she sighed and answered, "Good enough, Petrovič, then let's be getting on."
49:
593:, led by Afanasy Pashkov. Pashkov orders that Avvakum be beaten, but Avvakum's prayer alleviates his pain. The travelers become so hungry that they eat a newborn foal, along with its blood and afterbirth, but two of Avvakum's sons eventually die. Amidst these trials, Avvakum heals the mad and the ill and urges them to repent.
655:
Church: the plague, the sword, and division." He writes of being mindful that his wife and children bear the punishment as a consequence of his dissent, but he also writes of his wife's insistence that he remain true to the faith. In response to his doubt, the
Archpriestess Nastasya Markova hardens his resolve:
733:
the horrific struggle against vast
Siberian distances, the harsh cold and the ensuing hunger and thirst — which prompt hellish instances of eating infant foals and carrion — are interposed with rhapsodies waxing poetic about the beautiful Siberian landscape and the God-given bountiful excess it keeps
676:
The poor
Archpriestess tottered and trudged along, and then she'd fall in a heap — fearful slippery it was! Once she was trudging along and she caved in, and another just as weary up into her and right there caved in himself. They were both shouting, but they couldn't get up. The peasant was shouting
654:
Avvakum describes the schism in apocalyptic terms: "God poured forth the vials of his wrath upon the kingdom! And still those poor souls didn't come to their senses, and kept right on stirring up the Church. Then
Neronov spoke, and he told the tsar the three pestilences that come of the schism in the
577:
and officials. Eventually, Avvakum flees to Moscow, where he encounters Nikon as the latter is rising in prominence. The two are initially friends, but Nikon begins his reforms soon thereafter, forcing several dissenting members of the clergy to undergo shearings, markings, and exile. Avvakum himself
717:
Around it mountains were high and the cliffs of rock, fearfully high; twenty-thousand versts and more I've dragged myself, and I've never seen their like anywhere. Along their summits are halls and turrets, gates and pillars, stone walls and courtyards, all made by God. Onions grow there and garlic,
700:
Avvakum also describes how once, during winter in Dauria, he had to travel across a great stretch of ice but fell from weariness and thirst. In his response to his prayer for water, God splintered and parted the ice, leaving him a small hole from which to drink. Avvakum draws a parallel between this
566:
to an alcoholic priest named Pyotr, who died while
Avvakum was a child, and a nun, Maria. Avvakum married a merchant's daughter, Nastasya Markovna, at age 17, became a deacon at 21, a priest at 23, and an Archpriest in Yurevyets at 28. By his own account, Avvakum appears to be a passionate, faithful
672:
what could be done if Christ and the most immaculate Mother of God deigned it so? I was laughing coming out of the water, but the people there were oh'ing and ah'ing as they hung my clothes around on bushes." An episode with
Avvakum's wife Nastasya Markovna further emphasizes the theme of endurance:
619:
Returning from exile, Avvakum writes of being well received in Moscow by the boyars and the tsar, whom
Avvakum describes charitably despite the oppression he himself faced. However, due to Avvakum's continued condemnation of the reforms, the tsar eventually exiles him once more, this time to Mezen,
695:
That evening this peasant sorcerer brought out a live ram close by my shelter and started over conjuring it, twisting it this way and that, and he twisted its head off and tossed it aside. Then he started galloping around and dancing and summoning devils, and after considerable shouting he slammed
640:
with several accounts of exorcisms performed by him, culminating in the attempted exorcism of a woman in
Tobolsk. During the protracted struggle between Avvakum and the devils who possess the woman, she dies for four days. When she wakes, she tells Avvakum she had been led by angels to a beautiful
434:
of 1654–1667. After the
Ruthenian revival, western Slavic Orthodox practices became closer to those of Greek Orthodoxy than to the Russian tradition, which had been increasingly isolated from the Greek Orthodox Church over the past several centuries. Nikon sought, likewise, to bring Russian church
429:
Tsar Alexei and
Patriarch Nikon, by contrast, had imperial aspirations. Nikon's vision of ecclesiastical restoration assumed the "continued dominance of the church over state" and stretched beyond Muscovy to the "entire Eastern Christian ecumene." Nikon's ambitions were further strengthened by his
671:
is full of accounts of violent beatings and trials that Avvakum endures without resistance. This theme is further extended to Avvakum's endurance of his fate. Avvakum describes how, when his barge was swept away on the Khilok River, he expressed no bitterness: "Everything was smashed to bits! But
435:
practice into line with Greek Orthodoxy. Russian linguist Alexander Komchatnov further emphasizes that that goal was in line with Muscovy's newly developed imperial aims, allowing Russia to position itself at the center of the whole Orthodox world instead of remaining a marginal religious entity.
690:
In an episode in which he heals two madwomen, Avvakum describes at length how to drive the devil out of the body: "The devil's no peasant, he's not afraid of a club. He's afraid of the Cross of Christ, and of holy water, and of holy oil, and of plain cuts and runs before the Body of Christ." The
754:
uniquely combined two entirely different linguistic registers, mixing high literary language with low vernacular, colloquialisms, and profanity. Vinogradov further remarks that this mixture of linguistic forms is simultaneously present on the level of imagery, as Avvakum combines high, exalted
213:
686:
Avvakum frequently relies on prayer and God's grace to survive the many trials he is put through and to conquer the forces he encounters. For instance, Avvakum and his family are saved from a storm on the Tunguska river by God's grace in response to his prayer.
641:
mansion which, they told her, belong to Avvakum. Avvakum eventually heals her and she becomes a nun named Agafya. Avvakum ends by beseeching his confessor Epifany to write down his own life story, and to speak not for himself, but for the love of Christ.
354:
reforms during the Schism of the Russian Church and extensively details the trials he experienced during various exiles in Siberia. The text is remarkable for its style, which blends high Old Church Slavonic with low Russian vernacular and profanity.
520:
Avvakum referred to his memoir as a hagiography (Russian: житие), which might suggest that he was characterizing himself as a saint, though he may have referred to it that way because, simply, no other word for what we would today call
696:
himself against the ground and foam ran out of his mouth. The devils were crushing him, but he asked of them, "Will the expedition be successful?" And the devils said, "You will come back with a greatly victory and with much wealth."
603:
Avvakum describes saving a man by lying about his whereabouts. Avvakum asks whether, having lied, he has sinned and should seek penance. The narrative is then interrupted by words of absolution attributed to Avvakum's confessor,
396:, the Church had become a "powerful bureaucracy" by the 1630s. As the Time of Troubles was seen as a punishment for impiety, the Church was "intensely conservative" and "aspired to restore the 'ancient piety' in its fullness."
1418:
P. Hunt, Russia's 17th century Crisis of Modernization: The Autobiographical Saint's Life of the Archpriest Avvakum, The Seventeenth Century, 38:1, 155–171. A Review Article of Kenneth Brostrom's Translation of the
391:
Historian Georg Bernhard Michels writes that "the Russian Orthodox Church became a significant target of popular hostility during the second half of the seventeenth century." Having survived the destabilizing
275:, and partook in an exploration expedition under Afanasii Pashkov to the Chinese border. In 1664, after Nikon was no longer patriarch, Avvakum was allowed to return to Moscow, and was then exiled again to
241:
Avvakum and others strongly rejected these changes. They saw them as a corruption of the Russian Church, which they considered to be the true Church of God. The other churches were more closely related to
1422:
P. Hunt, The Theology in Avvakum's "Life" and His Polemic with the Nikonians, The New Muscovite Cultural History, eds. M. Flier, V. Kivelson, N. S. Kollman, K. Petrone (Bloomington, In: Slavica, 2009),
898:Маймин, Е. А. "Е. Протопоп Аввакум в Творчестве Л. Н. Толстого." Труды Отдела Древнерусской Литературы XIII (1957): 501–5. http://lib2.pushkinskijdom.ru/Media/Default/PDF/TODRL/13_tom/Maimin/Maimin.pdf.
283:, above the Arctic Circle, in 1667. For the last fourteen years of his life, he was imprisoned there in a pit or dugout (a sunken, log-framed hut). He and his accomplices were finally executed by being
691:
madwomen are only rid of their madness when they live with Avvakum, becoming mad again the moment they are sent away. Avvakum is also able to sense the devils summoned by the shaman invited by Pashkov:
457:. Their texts painted the Schism as an apocalyptic contest between good and evil, with Nikon as the Antichrist. They were continually repressed, arrested, and exiled from the onset of Nikon's reforms.
713:
Valerie Kivelson remarks that Avvakum's depictions of Siberia present an image of "excessive, luxuriant bounty." On the journey to Dauria, Avvakum writes of the extremes of nature that he encountered:
309:
demons and devils, and his boundless admiration for nature and other works of God. Numerous manuscript copies of the text circulated for nearly two centuries before it was first printed in 1861.
620:
where Avvakum spends a year and half with his family. He is brought to Moscow again during the Great Moscow Synod of 1666–67, though this time he is received poorly and is imprisoned in
907:Кожурин, К. Я. "К.Я. Кожурин. Протопоп Аввакум в Русской Литературе и Поэзии," 15 April 2020. https://protopop-avvakum.ru/k-ya-kozhurin-protopop-avvakum-v-russkoj-literature-i-poezii/.
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He writes that there is "no end of to the birds, geese and swans." He recounts the many different kinds of fish that live alongside seals and sea lions, commenting that the fish are
609:"God doth forgive and bless thee in this age and that to come, together why thy helpmate Anastasia and thy daughter, and all they house. Ye have acted rightly and justly. Amen."
1426:
P. Hunt, The Holy Foolishness in the "Life" of the Archpriest Avvakum and the Problem of Innovation, Russian History, ed. L. Langer, P. Brown, 35:3-4 (2008), 275–309.
512:
was drafted in 1669–1672, and the subsequent three redactions from 1672 to 1675. The trials he suffered in his numerous exiles are largely the subject of this text.
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all who refused to abide by Nikon's changes. A trial of the Zealots was held and leading Old Believers, Avvakum among them, were exiled beyond the Arctic Circle to
1528:
289:
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1508:
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1405:Виноградов, Виктор. "О Задачах Стилистики и Наблюдения Над Стилем Жития Протопопа Аввакума." In О Языке Художественной Прозы, 1–41. Москва: Наука, 1980.
279:. He was then allowed to return to Moscow again for the Church Council of 1666–67, but due to his continued opposition to the reforms, he was exiled to
508:, where they lived until they were burned alive on 14 April 1682. During his imprisonment, Avvakum wrote his autobiography; the first version of
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the three-fingered cross), introduced new liturgical vestments modeled in the Greek style, and imposed a normalized revision of liturgical books.
889:Достоевский, Федор. Дневник Писателя (1876) — Достоевский Ф.М. Художественная литература, 2022. https://azbyka.ru/fiction/dnevnik-pisatelya-1876/
1523:
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Fyodor is chained but, "by God's will," the chains fall to pieces, and various others whose tongues are cut out miraculously grow new tongues.
806:
567:
man, who was nonetheless often harsh and unforgiving in his religious zeal. Before the Nikonian reforms, he dealt harshly with harlequins (
1533:
460:
Nikon and Tsar Alexei soon fell out, and Nikon was placed in confinement, but the tsar continued to enforce his reforms. In 1666, the
1429:
Priscilla Hunt, Avvakum's "Fifth Petition" to the Tsar and the Ritual Process, Slavic and East European Journal, 46.3 (2003), 483–510
861:
431:
359:
is considered "one of medieval Russia's finest literary works" and was regarded highly by both Leo Tolstoy and Fyodor Dostoevsky.
93:
380:. The resulting split in the Russian Church between supporters of the reforms and their opponents, who came to be known as the
1472:
797:
Holl, Bruce T. (23 March 1993). "Avvakum and the Genesis of Siberian Literature". In Slezkine, Yuri; Diment, Galya (eds.).
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1513:
385:
208:
1439:
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Despite his persecution and death, groups rejecting the liturgical changes persisted. They came to be referred to as
484:. The reforms and their enforcement prompted outright rebellions that continued over the next several decades.
271:
For his opposition to the reforms, Avvakum was repeatedly imprisoned. First he was exiled to Siberia, to the city of
988:
Raskol | Split, Schism, Reformation | Britannica." Accessed 16 May 2024. https://www.britannica.com/event/Raskol.
373:
351:
399:
This drive for strengthening and purification was further influenced by the Ruthenian Orthodox revival led by
496:, from which Avvakum departed with A.F. Pashkov's expedition to Dauria on the Chinese border, traveling past
1481:
477:
235:
180:
168:
284:
702:
563:
540:
247:
219:
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Avvakum extensively describes his first exile to Tobolsk and his experience on the forced expedition to
545:
415:, "Orthodox brotherhoods set up schools under the direct patronage of the patriarch of Constantinople."
950:Камчатнов, А. М. История Русского Литературного Языка: XI— Первая Половина XIX Века. Москва, 2015, 185.
1503:
1498:
31:
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Avvakum's account largely follows his biography. He was born circa 1620 in Grigorevo in present-day
1445:
265:
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in the 1630s to 1640s, who likewise sought to strengthen Orthodox religiosity and spirituality in
461:
188:
184:
117:
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a prototype of Siberian prison literature, a tradition that would most famously be continued by
857:
802:
747:
530:
439:
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In 1653, Avvakum and his family were exiled to Tobolsk, Siberia. In 1655, they were moved to
505:
419:
393:
377:
327:
302:
298:
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779:, Columbia University Press, 2021 (The Russian Library). Translated by Kenneth N. Brostrom.
1476:
847:
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episode and God's mercy to the Israelites wandering in the Sinai. In other instances, the
473:
234:. These reforms were intended mostly to bring the Russian Church into line with the other
176:
127:
67:
1104:, edited by Galya Diment and Yuri Slezkine, 1993rd edition. Palgrave Macmillan, 1993, 33.
1078:, edited by Galya Diment and Yuri Slezkine, 1993rd edition. Palgrave Macmillan, 1993, 34.
1053:. First Edition. Cambridge, MA: Belknap Press of Harvard University Press, 2001, 170–173.
243:
1492:
1449:
1027:. First Edition. Cambridge, MA: Belknap Press of Harvard University Press, 2001, 167.
1014:. First Edition. Cambridge, MA: Belknap Press of Harvard University Press, 2001, 168.
979:. First Edition. Cambridge, MA: Belknap Press of Harvard University Press, 2001, 167.
963:. First Edition. Cambridge, MA: Belknap Press of Harvard University Press, 2001, 166.
938:. First Edition. Cambridge, MA: Belknap Press of Harvard University Press, 2001, 165.
764:
454:
430:"contact with Greek and Ukrainian churchmen" and by Russian territorial gains in the
381:
372:
In the 17th century, the Russian Church underwent significant reforms spearheaded by
339:
89:
400:
160:
137:
1469:
257:
203:
Burning of Archpriest Avvakum, Old Believer icon, late 17th to early 18th century)
1365:
Cartographies of Tsardom: The Land and Its Meanings in Seventeenth-Century Russia
1062:Кожурин, Кирилл. Протопоп Аввакум: Жизнь За Веру. Молодая гвардия, 2013, 392-395.
851:
729:
Bruce T. Holl notes that Avvakum depicted Siberia both as hell and as heaven. In
1455:
497:
335:
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Avvakum's autobiography recounts hardships of his imprisonment and exile to the
294:. The spot where he was burned has been commemorated by an ornate wooden cross.
280:
109:
79:
1380:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 77-78.
1211:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 86ь87.
1159:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 60-61.
1117:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 43-46.
1452:, transl. (Hamden, Connecticut: Archon Books, 1963) (retrieved Aug. 11, 2024).
723:
481:
469:
172:
17:
1250:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 112.
1237:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications,109 .
880:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, vii.
573:), lechery, and unbelievers. His zeal causes continuous conflicts with local
1396:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 78.
1354:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 96.
1341:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 81.
1328:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 71.
1315:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 66.
1302:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 68.
1289:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 63.
1276:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 79.
1263:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 58.
1224:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 99.
1198:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 80.
1185:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 74.
1172:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 64.
1146:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 59.
1130:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 48.
597:
569:
501:
493:
343:
222:. Starting in 1652 Nikon, as the patriarch of the Russian Church, initiated
183:. His autobiography and letters to the tsar and other Old Believers such as
164:
199:
465:
408:
306:
231:
1091:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications.
1038:
At War with the Church: Religious Dissent in Seventeenth-Century Russia
999:
At War with the Church: Religious Dissent in Seventeenth-Century Russia
923:
At War with the Church: Religious Dissent in Seventeenth-Century Russia
821:
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that "you can't cook them in a pan — there'd be nothing but fat left!"
621:
590:
583:
272:
227:
132:
Dressed in a priest's robes, holding the two-fingered sign of the cross
1074:
Holl, Bruce T. "Avvakum and the Genesis of Siberian Literature."" In
251:
223:
103:
1100:
Holl, Bruce T. "Avvakum and the Genesis of Siberian Literature." In
1001:. 1st edition. Stanford, Calif: Stanford University Press, 2000, 22.
1040:. 1st edition. Stanford, Calif: Stanford University Press, 2000, 3.
925:. 1st edition. Stanford, Calif: Stanford University Press, 2000, 2.
48:
574:
438:
From 1653 to 1656, Nikon's reforms changed the manner of making
412:
404:
1102:
Between Heaven and Hell: The Myth of Siberia in Russian Culture
1076:
Between Heaven and Hell: The Myth of Siberia in Russian Culture
799:
Between Heaven and Hell: the Myth of Siberia in Russian Culture
746:
has been greatly valued for its unique style. Russian linguist
1138:
1136:
578:
is also seized, and is exiled with his family to Siberia.
525:
had yet been coined. Scholars such as Alan Wood consider
418:
In the late 1640s, Nikon and Avvakum were members of the
917:
915:
913:
453:
Those opposing Nikon's reforms came to be known as the
246:
in their liturgies. Avvakum argued that Constantinople
1070:
1068:
155:; 20 November 1620/1621 – 14 April 1682; also spelled
856:. Oxford: Oxford University Press. pp. 142–145.
836:протопопа Аввакума. – «Рус лит.», 1962, № 2, с. 147.
301:, the story of his friendship and fallout with Tsar
718:
bigger than the Romanov onion and uncommonly sweet.
136:
126:
116:
100:
85:
73:
60:
55:
39:
1482:English and Russian Articles on Avvakum by P. Hunt
332:Житие́ протопопа́ Авваку́ма, им сами́м напи́санное
1464:Avvakum's letters to the Tzar and Old Believers
1460:, academic edition with commentary (in Russian)
1394:Archpriest Avvakum: The Life written by Himself
1378:Archpriest Avvakum: The Life written by Himself
1352:Archpriest Avvakum: The Life written by Himself
1339:Archpriest Avvakum: The Life written by Himself
1326:Archpriest Avvakum: The Life written by Himself
1313:Archpriest Avvakum: The Life written by Himself
1300:Archpriest Avvakum: The Life written by Himself
1287:Archpriest Avvakum: The Life written by Himself
1274:Archpriest Avvakum: The Life written by Himself
1261:Archpriest Avvakum: The Life written by Himself
1248:Archpriest Avvakum: The Life written by Himself
1235:Archpriest Avvakum: The Life written by Himself
1222:Archpriest Avvakum: The Life written by Himself
1209:Archpriest Avvakum: The Life written by Himself
1196:Archpriest Avvakum: The Life written by Himself
1183:Archpriest Avvakum: The Life written by Himself
1170:Archpriest Avvakum: The Life written by Himself
1157:Archpriest Avvakum: The Life written by Himself
1144:Archpriest Avvakum: The Life written by Himself
1128:Archpriest Avvakum: The Life written by Himself
1115:Archpriest Avvakum: The Life written by Himself
1089:Archpriest Avvakum: The Life written by Himself
878:Archpriest Avvakum: The Life written by Himself
615:Return to Moscow and imprisonment in Pustozersk
350:The text discusses Avvakum's struggle against
1388:
1386:
946:
944:
850:; Reyfman, Irina; Sandler, Stephanie (2018).
8:
755:imagery with the low, bodily, and material.
488:Persecution of Avvakum and the Old Believers
187:are considered masterpieces of 17th-century
822:Из пыточной истории России: Сожжения заживо
36:
1441:The Life of Archpriest Avvakum by Himself
1470:Parallel text version of Life of Avvakum
1087:Brostrom, K. N. (1979). "Introduction".
256:
198:
832:Малышев В. И., История первого издания
789:
238:of Eastern Europe and the Middle East.
1367:. Cornell University Press, 2006, 125.
971:
969:
801:. Palgrave Macmillan US. p. 34.
7:
1529:People executed by Russia by burning
27:Russian protopope (1620/1621 – 1682)
876:Brostrom, K. N. (1979). "Preface".
582:Exile in Siberia and expedition to
1509:People from Nizhny Novgorod Oblast
1051:Russia and the Russians: A History
1025:Russia and the Russians: A History
1012:Russia and the Russians: A History
977:Russia and the Russians: A History
961:Russia and the Russians: A History
936:Russia and the Russians: A History
320:The Life of the Archpriest Avvakum
314:The Life of the Archpriest Avvakum
25:
1519:People from the Tsardom of Russia
446:, the two-fingered cross, to the
536:Notes from the House of the Dead
342:written by the Old Believer and
94:Russian Orthodox Old-Rite Church
47:
30:For the Russian first name, see
853:A History of Russian Literature
1466:(pub. Paris, 1951, in Russian)
682:Holy and supernatural elements
664:Endurance of physical violence
1:
1524:17th-century Christian saints
77:14 April 1682 (aged 60 or 61)
1392:Petrovich, Avvakum. (1979).
1376:Petrovich, Avvakum. (1979).
1350:Petrovich, Avvakum. (1979).
1337:Petrovich, Avvakum. (1979).
1324:Petrovich, Avvakum. (1979).
1311:Petrovich, Avvakum. (1979).
1298:Petrovich, Avvakum. (1979).
1285:Petrovich, Avvakum. (1979).
1272:Petrovich, Avvakum. (1979).
1259:Petrovich, Avvakum. (1979).
1246:Petrovich, Avvakum. (1979).
1233:Petrovich, Avvakum. (1979).
1220:Petrovich, Avvakum. (1979).
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1181:Petrovich, Avvakum. (1979).
1168:Petrovich, Avvakum. (1979).
1155:Petrovich, Avvakum. (1979).
1142:Petrovich, Avvakum. (1979).
1126:Petrovich, Avvakum. (1979).
1113:Petrovich, Avvakum. (1979).
709:Depiction of Siberian nature
386:Schism of the Russian Church
368:Schism of the Russian Church
777:The Life Written by Himself
324:The Life Written By Himself
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1534:People executed for heresy
650:Protest of Nikonian heresy
539:) in the 19th century and
262:Avvakum's Exile in Siberia
175:who led the opposition to
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236:Eastern Orthodox Churches
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464:summoned by Tsar Alexei
254:beliefs and practices.
1475:9 November 2004 at the
1363:Kivelson, Valerie Ann.
596:Avvakum also denounces
478:Nenets-Autonomous Okrug
224:a wide range of reforms
181:Russian Orthodox Church
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376:and supported by Tsar
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546:The Gulag Archipelago
440:the sign of the cross
363:Historical background
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771:English translations
622:Pafnut'yev monastery
322:, originally titled
32:Avvakum (given name)
1514:Old Believer saints
1049:Hosking, Geoffrey.
1023:Hosking, Geoffrey.
1010:Hosking, Geoffrey.
975:Hosking, Geoffrey.
959:Hosking, Geoffrey.
934:Hosking, Geoffrey.
632:Exorcisms of Devils
378:Alexei Mikhailovich
303:Alexei Mikhailovich
266:Sergey Miloradovich
64:20 November 1620/21
1036:Michels, Georg B.
997:Michels, Georg B.
921:Michels, Georg B.
636:Avvakum concludes
462:Great Moscow Synod
384:, is known as the
348:Avvakum Petrovich.
305:, his practice of
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189:Russian literature
185:Boyarynya Morozova
179:'s reforms of the
808:978-1-349-60553-8
748:Viktor Vinogradov
734:as its treasure.
624:and in a cell in
531:Fyodor Dostoevsky
352:Patriarch Nikon's
250:because of these
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195:Life and writings
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56:Great Martyr
1504:1682 deaths
1499:1621 births
498:Lake Baikal
444:dvoeperstie
424:bogolyubtsy
336:hagiography
288: [
281:Pustozyorsk
264:(1898), by
226:in Russian
212: [
110:Pustozyorsk
80:Pustozyorsk
66:Grigorovo,
1493:Categories
784:References
742:Avvakum's
570:skomorokhi
558:Early life
482:Naryan-Mar
470:Pustozersk
442:(from the
307:exorcising
173:Red Square
151:(Russian:
128:Attributes
731:The Life,
703:holy fool
598:shamanism
502:Nerchinsk
494:Yeniseysk
344:prototope
252:heretical
209:Grigorovo
165:protopope
138:Patronage
1473:Archived
1423:125–140.
752:The Life
744:The Life
669:The Life
638:The Life
604:Epifany:
527:The Life
510:The Life
409:Ruthenia
357:The Life
232:theology
112:, Russia
1419:"Life."
724:so oily
553:Content
472:on the
334:) is a
328:Russian
273:Tobolsk
228:liturgy
167:of the
860:
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759:Legacy
645:Themes
591:Dauria
584:Dauria
575:boyars
506:dugout
157:Awakum
142:Russia
104:shrine
102:Major
834:Жития
738:Style
516:Genre
292:]
277:Mezen
216:]
118:Feast
1448:and
858:ISBN
803:ISBN
413:Lviv
405:Kiev
338:and
230:and
163:and
74:Died
61:Born
500:to
403:in
171:on
1495::
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1385:^
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767:.
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290:ru
214:ru
191:.
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