589:. 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.
415:, 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".
617:. 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.
493:. 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
247:
648:"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.
189:
666:"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."
38:
582:, 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.
644:
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:
722:
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
665:
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
643:
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
566:
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
706:
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,
689:
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
555:
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
661:
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:
608:
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,
684:
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
629:
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
423:
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
418:
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
660:
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
424:
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.
679:
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
743:
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
202:
675:
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.
630:
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.
343:
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.
509:
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
685:
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."
592:
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,
385:, 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."
1407:
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
380:
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
264:, 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
230:
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
1411:
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),
887: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.
272:, 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
680:
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:
446:. 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.
702:
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:
298:
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.
609:
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
896: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
598:"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."
1415:
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.
501:
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
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278:
265:
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614:
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1394:Виноградов, Виктор. "О Задачах Стилистики и Наблюдения Над Стилем Жития Протопопа Аввакума." In О Языке Художественной Прозы, 1–41. Москва: Наука, 1980.
268:. 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
497:, 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.
878:Достоевский, Федор. Дневник Писателя (1876) — Достоевский Ф.М. Художественная литература, 2022. https://azbyka.ru/fiction/dnevnik-pisatelya-1876/
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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.
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man, who was nonetheless often harsh and unforgiving in his religious zeal. Before the Nikonian reforms, he dealt harshly with harlequins (
1522:
449:
Nikon and Tsar Alexei soon fell out, and Nikon was placed in confinement, but the tsar continued to enforce his reforms. In 1666, the
1418:
Priscilla Hunt, Avvakum's "Fifth Petition" to the Tsar and the Ritual Process, Slavic and East European Journal, 46.3 (2003), 483–510
850:
420:
348:
is considered "one of medieval Russia's finest literary works" and was regarded highly by both Leo Tolstoy and Fyodor Dostoevsky.
82:
369:. The resulting split in the Russian Church between supporters of the reforms and their opponents, who came to be known as the
1461:
786:
Holl, Bruce T. (23 March 1993). "Avvakum and the Genesis of Siberian Literature". In Slezkine, Yuri; Diment, Galya (eds.).
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1502:
374:
197:
1428:
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Despite his persecution and death, groups rejecting the liturgical changes persisted. They came to be referred to as
473:. The reforms and their enforcement prompted outright rebellions that continued over the next several decades.
260:
For his opposition to the reforms, Avvakum was repeatedly imprisoned. First he was exiled to Siberia, to the city of
977:
Raskol | Split, Schism, Reformation | Britannica." Accessed 16 May 2024. https://www.britannica.com/event/Raskol.
362:
340:
388:
This drive for strengthening and purification was further influenced by the Ruthenian Orthodox revival led by
485:, from which Avvakum departed with A.F. Pashkov's expedition to Dauria on the Chinese border, traveling past
1470:
466:
224:
169:
157:
273:
691:
552:
529:
236:
208:
578:
Avvakum extensively describes his first exile to Tobolsk and his experience on the forced expedition to
534:
404:, "Orthodox brotherhoods set up schools under the direct patronage of the patriarch of Constantinople."
939:Камчатнов, А. М. История Русского Литературного Языка: XI— Первая Половина XIX Века. Москва, 2015, 185.
1492:
1487:
20:
551:
Avvakum's account largely follows his biography. He was born circa 1620 in Grigorevo in present-day
1434:
254:
396:
in the 1630s to 1640s, who likewise sought to strengthen Orthodox religiosity and spirituality in
450:
177:
173:
106:
518:
a prototype of Siberian prison literature, a tradition that would most famously be continued by
846:
791:
736:
519:
428:
481:
In 1653, Avvakum and his family were exiled to Tobolsk, Siberia. In 1655, they were moved to
494:
408:
382:
366:
316:
291:
287:
1452:
768:, Columbia University Press, 2021 (The Russian Library). Translated by Kenneth N. Brostrom.
1465:
836:
690:
episode and God's mercy to the Israelites wandering in the Sinai. In other instances, the
462:
223:. These reforms were intended mostly to bring the Russian Church into line with the other
165:
116:
56:
1093:, edited by Galya Diment and Yuri Slezkine, 1993rd edition. Palgrave Macmillan, 1993, 33.
1067:, edited by Galya Diment and Yuri Slezkine, 1993rd edition. Palgrave Macmillan, 1993, 34.
1042:. First Edition. Cambridge, MA: Belknap Press of Harvard University Press, 2001, 170–173.
232:
1481:
1438:
1016:. First Edition. Cambridge, MA: Belknap Press of Harvard University Press, 2001, 167.
1003:. First Edition. Cambridge, MA: Belknap Press of Harvard University Press, 2001, 168.
968:. First Edition. Cambridge, MA: Belknap Press of Harvard University Press, 2001, 167.
952:. First Edition. Cambridge, MA: Belknap Press of Harvard University Press, 2001, 166.
927:. First Edition. Cambridge, MA: Belknap Press of Harvard University Press, 2001, 165.
753:
443:
419:"contact with Greek and Ukrainian churchmen" and by Russian territorial gains in the
370:
361:
In the 17th century, the Russian Church underwent significant reforms spearheaded by
328:
78:
389:
149:
126:
1458:
246:
192:
Burning of Archpriest Avvakum, Old Believer icon, late 17th to early 18th century)
1354:
Cartographies of Tsardom: The Land and Its Meanings in Seventeenth-Century Russia
1051:Кожурин, Кирилл. Протопоп Аввакум: Жизнь За Веру. Молодая гвардия, 2013, 392-395.
840:
718:
Bruce T. Holl notes that Avvakum depicted Siberia both as hell and as heaven. In
1444:
486:
324:
286:
Avvakum's autobiography recounts hardships of his imprisonment and exile to the
283:. The spot where he was burned has been commemorated by an ornate wooden cross.
269:
98:
68:
1369:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 77-78.
1200:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 86ь87.
1148:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 60-61.
1106:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 43-46.
1441:, transl. (Hamden, Connecticut: Archon Books, 1963) (retrieved Aug. 11, 2024).
712:
470:
458:
161:
1239:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 112.
1226:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications,109 .
869:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, vii.
562:), lechery, and unbelievers. His zeal causes continuous conflicts with local
1385:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 78.
1343:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 96.
1330:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 81.
1317:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 71.
1304:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 66.
1291:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 68.
1278:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 63.
1265:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 79.
1252:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 58.
1213:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 99.
1187:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 80.
1174:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 74.
1161:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 64.
1135:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 59.
1119:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications, 48.
586:
558:
490:
482:
332:
211:. Starting in 1652 Nikon, as the patriarch of the Russian Church, initiated
172:. His autobiography and letters to the tsar and other Old Believers such as
153:
188:
454:
397:
295:
220:
1080:(K. N. Brostrom, Ed.; B. Kenneth, Trans.). Michigan Slavic Publications.
1027:
At War with the Church: Religious Dissent in Seventeenth-Century Russia
988:
At War with the Church: Religious Dissent in Seventeenth-Century Russia
912:
At War with the Church: Religious Dissent in Seventeenth-Century Russia
810:
715:
that "you can't cook them in a pan — there'd be nothing but fat left!"
610:
579:
572:
261:
216:
121:
Dressed in a priest's robes, holding the two-fingered sign of the cross
1063:
Holl, Bruce T. "Avvakum and the Genesis of Siberian Literature."" In
240:
212:
92:
1089:
Holl, Bruce T. "Avvakum and the Genesis of Siberian Literature." In
990:. 1st edition. Stanford, Calif: Stanford University Press, 2000, 22.
1029:. 1st edition. Stanford, Calif: Stanford University Press, 2000, 3.
914:. 1st edition. Stanford, Calif: Stanford University Press, 2000, 2.
37:
563:
427:
From 1653 to 1656, Nikon's reforms changed the manner of making
401:
393:
1091:
Between Heaven and Hell: The Myth of Siberia in Russian Culture
1065:
Between Heaven and Hell: The Myth of Siberia in Russian Culture
788:
Between Heaven and Hell: the Myth of Siberia in Russian Culture
735:
has been greatly valued for its unique style. Russian linguist
1127:
1125:
567:
is also seized, and is exiled with his family to Siberia.
514:
had yet been coined. Scholars such as Alan Wood consider
407:
In the late 1640s, Nikon and Avvakum were members of the
906:
904:
902:
442:
Those opposing Nikon's reforms came to be known as the
235:
in their liturgies. Avvakum argued that Constantinople
1059:
1057:
144:; 20 November 1620/1621 – 14 April 1682; also spelled
845:. Oxford: Oxford University Press. pp. 142–145.
825:протопопа Аввакума. – «Рус лит.», 1962, № 2, с. 147.
290:, the story of his friendship and fallout with Tsar
707:
bigger than the Romanov onion and uncommonly sweet.
125:
115:
105:
89:
74:
62:
49:
44:
28:
1471:English and Russian Articles on Avvakum by P. Hunt
321:Житие́ протопопа́ Авваку́ма, им сами́м напи́санное
1453:Avvakum's letters to the Tzar and Old Believers
1449:, academic edition with commentary (in Russian)
1383:Archpriest Avvakum: The Life written by Himself
1367:Archpriest Avvakum: The Life written by Himself
1341:Archpriest Avvakum: The Life written by Himself
1328:Archpriest Avvakum: The Life written by Himself
1315:Archpriest Avvakum: The Life written by Himself
1302:Archpriest Avvakum: The Life written by Himself
1289:Archpriest Avvakum: The Life written by Himself
1276:Archpriest Avvakum: The Life written by Himself
1263:Archpriest Avvakum: The Life written by Himself
1250:Archpriest Avvakum: The Life written by Himself
1237:Archpriest Avvakum: The Life written by Himself
1224:Archpriest Avvakum: The Life written by Himself
1211:Archpriest Avvakum: The Life written by Himself
1198:Archpriest Avvakum: The Life written by Himself
1185:Archpriest Avvakum: The Life written by Himself
1172:Archpriest Avvakum: The Life written by Himself
1159:Archpriest Avvakum: The Life written by Himself
1146:Archpriest Avvakum: The Life written by Himself
1133:Archpriest Avvakum: The Life written by Himself
1117:Archpriest Avvakum: The Life written by Himself
1104:Archpriest Avvakum: The Life written by Himself
1078:Archpriest Avvakum: The Life written by Himself
867:Archpriest Avvakum: The Life written by Himself
604:Return to Moscow and imprisonment in Pustozersk
339:The text discusses Avvakum's struggle against
1377:
1375:
935:
933:
839:; Reyfman, Irina; Sandler, Stephanie (2018).
8:
744:imagery with the low, bodily, and material.
477:Persecution of Avvakum and the Old Believers
176:are considered masterpieces of 17th-century
811:Из пыточной истории России: Сожжения заживо
25:
1430:The Life of Archpriest Avvakum by Himself
1459:Parallel text version of Life of Avvakum
1076:Brostrom, K. N. (1979). "Introduction".
245:
187:
821:Малышев В. И., История первого издания
778:
227:of Eastern Europe and the Middle East.
1356:. Cornell University Press, 2006, 125.
960:
958:
790:. Palgrave Macmillan US. p. 34.
7:
1518:People executed by Russia by burning
16:Russian protopope (1620/1621 – 1682)
865:Brostrom, K. N. (1979). "Preface".
571:Exile in Siberia and expedition to
1498:People from Nizhny Novgorod Oblast
1040:Russia and the Russians: A History
1014:Russia and the Russians: A History
1001:Russia and the Russians: A History
966:Russia and the Russians: A History
950:Russia and the Russians: A History
925:Russia and the Russians: A History
309:The Life of the Archpriest Avvakum
303:The Life of the Archpriest Avvakum
14:
1508:People from the Tsardom of Russia
435:, the two-fingered cross, to the
525:Notes from the House of the Dead
331:written by the Old Believer and
83:Russian Orthodox Old-Rite Church
36:
19:For the Russian first name, see
842:A History of Russian Literature
1455:(pub. Paris, 1951, in Russian)
671:Holy and supernatural elements
653:Endurance of physical violence
1:
1513:17th-century Christian saints
66:14 April 1682 (aged 60 or 61)
1381:Petrovich, Avvakum. (1979).
1365:Petrovich, Avvakum. (1979).
1339:Petrovich, Avvakum. (1979).
1326:Petrovich, Avvakum. (1979).
1313:Petrovich, Avvakum. (1979).
1300:Petrovich, Avvakum. (1979).
1287:Petrovich, Avvakum. (1979).
1274:Petrovich, Avvakum. (1979).
1261:Petrovich, Avvakum. (1979).
1248:Petrovich, Avvakum. (1979).
1235:Petrovich, Avvakum. (1979).
1222:Petrovich, Avvakum. (1979).
1209:Petrovich, Avvakum. (1979).
1196:Petrovich, Avvakum. (1979).
1183:Petrovich, Avvakum. (1979).
1170:Petrovich, Avvakum. (1979).
1157:Petrovich, Avvakum. (1979).
1144:Petrovich, Avvakum. (1979).
1131:Petrovich, Avvakum. (1979).
1115:Petrovich, Avvakum. (1979).
1102:Petrovich, Avvakum. (1979).
698:Depiction of Siberian nature
375:Schism of the Russian Church
357:Schism of the Russian Church
766:The Life Written by Himself
313:The Life Written By Himself
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1523:People executed for heresy
639:Protest of Nikonian heresy
528:) in the 19th century and
251:Avvakum's Exile in Siberia
164:who led the opposition to
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320:
225:Eastern Orthodox Churches
141:
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453:summoned by Tsar Alexei
243:beliefs and practices.
1464:9 November 2004 at the
1352:Kivelson, Valerie Ann.
585:Avvakum also denounces
467:Nenets-Autonomous Okrug
213:a wide range of reforms
170:Russian Orthodox Church
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553:Nizhny Novgorod Oblast
530:Aleksandr Solzhenitsyn
365:and supported by Tsar
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538:) in the 20th.
535:The Gulag Archipelago
429:the sign of the cross
352:Historical background
274:burned in a log house
249:
191:
760:English translations
611:Pafnut'yev monastery
311:, originally titled
21:Avvakum (given name)
1503:Old Believer saints
1038:Hosking, Geoffrey.
1012:Hosking, Geoffrey.
999:Hosking, Geoffrey.
964:Hosking, Geoffrey.
948:Hosking, Geoffrey.
923:Hosking, Geoffrey.
621:Exorcisms of Devils
367:Alexei Mikhailovich
292:Alexei Mikhailovich
255:Sergey Miloradovich
53:20 November 1620/21
1025:Michels, Georg B.
986:Michels, Georg B.
910:Michels, Georg B.
625:Avvakum concludes
451:Great Moscow Synod
373:, is known as the
337:Avvakum Petrovich.
294:, his practice of
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178:Russian literature
174:Boyarynya Morozova
168:'s reforms of the
797:978-1-349-60553-8
737:Viktor Vinogradov
723:as its treasure.
613:and in a cell in
520:Fyodor Dostoevsky
341:Patriarch Nikon's
239:because of these
237:fell to the Turks
207:, in present-day
184:Life and writings
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111:Repose: 14 April
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45:Great Martyr
1493:1682 deaths
1488:1621 births
487:Lake Baikal
433:dvoeperstie
413:bogolyubtsy
325:hagiography
277: [
270:Pustozyorsk
253:(1898), by
215:in Russian
201: [
99:Pustozyorsk
69:Pustozyorsk
55:Grigorovo,
1482:Categories
773:References
731:Avvakum's
559:skomorokhi
547:Early life
471:Naryan-Mar
459:Pustozersk
431:(from the
296:exorcising
162:Red Square
140:(Russian:
117:Attributes
720:The Life,
692:holy fool
587:shamanism
491:Nerchinsk
483:Yeniseysk
333:prototope
241:heretical
198:Grigorovo
154:protopope
127:Patronage
1462:Archived
1412:125–140.
741:The Life
733:The Life
658:The Life
627:The Life
593:Epifany:
516:The Life
499:The Life
398:Ruthenia
346:The Life
221:theology
101:, Russia
1408:"Life."
713:so oily
542:Content
461:on the
323:) is a
317:Russian
262:Tobolsk
217:liturgy
156:of the
849:
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748:Legacy
634:Themes
580:Dauria
573:Dauria
564:boyars
495:dugout
146:Awakum
131:Russia
93:shrine
91:Major
823:Жития
727:Style
505:Genre
281:]
266:Mezen
205:]
107:Feast
1437:and
847:ISBN
792:ISBN
402:Lviv
394:Kiev
327:and
219:and
152:and
63:Died
50:Born
489:to
392:in
160:on
1484::
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756:.
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279:ru
203:ru
180:.
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