Self-burning of splitters. "Firepart fever

E. V. Romanova. Mass self-immolation of old goods in Russia in the XVII-XIX centuries. // Series Studia Ethnologica. SPb.: European University Publishing House in St. Petersburg, 2012. 288 p.

The monograph employees of the Museum of History of the city of Kiev, Catherine Romanova, is devoted to an interesting and important theme of mass deposits of the Old Believers (Gary) in the XVII-XIX centuries. The choice of the topic was very brave, because it was repeatedly raised as old researchers and modern, but every time she "was not given" - and the results were not quite convincing. The case prevented both the difficulty of setting the issue itself and the real frequency of ideological and cultural prejudices, some of which turned into stamps. The latter circumstance is explained to some extent by the fact that the historiography of all events related to the split of the XVII-XVIII centuries was in the hands of synodal missionaries and scientists, one way or another affiliated with church structures. Even free from the duty to demonstrate the loyalty of the clerical point of view, science did not immediately be able to soberly assess such a complex plot as mass self-immolation. The fact is that generally the mass suicide is easy to consider as a magical effect, as a non-inflexible ritual. Ekaterina Romanova refused such a technique - and did the right thing. The author considers this phenomenon in various scientific perspectives: psychological, sociological and religious scientific ... And only one of them is a researcher not without reason pushing several to the side - religious and political. The fact is that in Russian social culture Religious and political essentially are not delimited that when describing the dramatic moments of the confrontation of power and the church makes the task of the ultra-empty. The topic of "fiery death", its involuntary voluntaryness and its perception is built by the author, firstly, as social History And the emancipation of the Church in the face of the Old Believers from the State Machine, which absorbed the reformed part of the Church. In the second line, it is considered as a conflict case and, finally, as the topic of the ritualness of death and opposition to the Antichrist in the context of the collective identity of the Russian person. The bibliography of the issue of fiery death has been studied and is presented quite convincingly and exhaustively. It is through the review of the Romanov bibliography indicates all the main levels of analysis. From the first missionary studies that took the goal of "splitting" (such as Dmitry Rostov, Ivan Nilsky, etc.), through the people's and sociological (Athanasius of Ogpov, Alexander Pypin) Romanova's research comes to the main trends modern science , more or less free from political influence, including Western (Georg Bernard Michels). The subject of the research itself is very complex for understanding due to the fact that a modern person, as a rule, judges the story based on the humanistic installation, while in the described time value of human life was significantly less value of the belief and their invisibility. In addition, arguing about the composition of the Avvakum Protopopopus about the life of Abraham, the researcher quite correctly notices that suicide in early Christian culture (and in general, Christian, taking into account the different waves of the heritage reactualization) does not have a definitely negative connotation. Rather, on the contrary, in the early Christian lives, on which the Russian man was brought up in the XVII-XVIII centuries, the theme of the suffering "not as a place, and for loyalty," voluntary or semi-turning torment was quite a positive sense. And in the Russian cult Boris and Gleb, revered in the rank of passion recorders, it turned out to be actualized as a request for death facing executioners. The author rightly draws attention to one feature of collective Russian identity: passionation and charismaticness in it are inextricably linked with asceticism, and the larger than the latter, the stronger the connection. Death for faith fits into the ascetic monastery paradigm. Finally, the author appropriately recalls and takes into account the considerations of the student of the Old Believers of E. M. Yuhimenko, which showed that in the statistically significant number of cases of Gare, the Old Believers envisaged the possibility of bloodless development and were given the opportunities sent to soldiers or the police peacefully to go. If the assault began, then the candle set specifically, tipping over, set fire to the straw - and Gar began. Three main points of view were formed in discussions about old-supplied self-suggestions. The first (dogmatizing) repeats the fantastic (i.e., unfounded and artificial) The assumption of missionaries that self-immolation was justified with ritual, that is, there were essentially some practices, independent in relation to Christian. The second theory was expressed mainly by the historians of the people's directions and picked up by Soviet historiography. It comes down to the topic of the social protest of the oppressed mass. And, finally, the third position, a close to the author, is associated with a sociopsychological interpretation, the path to which she opened another Emil Durkheim with his work "Suicide", and then developed Pierre Bourdieu in his writings, Irina Parenno and Alexander Aghajanyan. Suicide is considered in these studies as a cultural institution, issued by various practices. Thus, the task of Ekaterina Romanova sees in the study of mass old-supplies of self-adequation as a complex of religious practices. This gives her the opportunity to unite the study of self-atticness with controversy around them, journalism and the writings themselves. A separate section of the book is devoted to historical sources, it includes decrees, interrogations and physical evidence. The polemical works are attributed to a separate bibliographic chapter, which is quite fair, for the discussion goes around the sources. Particularly interesting for the analysis of "avvakum certificates." The fact is that the missionary pseudogumanist rhetoric ("Look, to what these rasows reached!") It was built in many ways on pseudoavakum worm ("Eternal Gospel" and a number of others), which arose in a special movement on the Kergents River, the so-called onufrievish region. When parsing this group of texts, the author rightly moves the emphasis from the prosecution of the protopopa in calls to self-immolation on the analysis of the sufferers-confessional worldview, whose representative he was. The topic of "teachings", in other words - possible dogmatization of fiery death is remarkable in the book. In the conditions of the kingdom of dishonesty ("Antichrist") and the universal retreat of the possibility, even theoretical, renunciation from faith in the face of suffering (in the case of arrest and concluding) was much worse than death. The fact is that the tasks of military detachments included an explosive interrogation, exhort and "returning to the Lono of the Church" of the whole "splitter" villages. At the same time, much more important than direct sermons and appeals to death on fire had spiritual poems in which the theme of death for Christ was associated with the ritual and with stay in God. In addition, the theme of the Vision and Vision and Vision of Paradise was important, which served as an additional justification in the conditions of folk religiosity by official church censors. In fact, the trembling idea of \u200b\u200bthe nationwide standing for faith between life and death, in which the boundaries of individual existentition are erasing, was brighter expressed precisely in visionary. In various situations surrounding the facts of self-adequation, the expression of explicit and implicit conflicts between the Old Believers and the state, denoted either through the opposition "Avoiding contact VS. Search "," Vs provocation self-confidence ", or expressed in logic social organization. So the self-propeller, refusing to participate in census and payment of taxes, turn out to be involved in the struggle of local authorities for control over the territories and their population. The implicit conflict of Romanova calls the "quiet" self-removal, which became the main form in the XIX century. Such self-immolation does not contain a direct protest, and the conflict does not occur between the pursuers-niconian and persecuted-old supplies, but between Christ and the Antichrist in the personal eschatological experience. Some doubt is the assessment of the famous Dyakon Alexander Körzhensky as a self-detector on the basis of his letter to Peter I. Such a letter was still pursued by the goal to convey the point of view to the king, whom many Old Believers (for example, theft writers) considered the chief judgment of the dispute of the people with the state. A special topic due to the communal nature of the "fiery death" is the role of mentors in the free-air communities, who are often considered responsible for the formation of the peasants of the old-handedness of the tendency to self-alignment. But the mentors, as Romanov rightly notices, is only a way to replace the lack of a hierarchy (the Nikonovskiy Nikopovskiy's communities did not take Popov. Facts to old-supplied departures indicate that the idea of \u200b\u200bfiery death for Christ is not associated with a discoloration or a split or a mentoring institute. The meaning of life for the sake of death, which crystallized in Orthodox Christianity, the centuries gave rise to this phenomenon as a by-product. The monastery links of many communities and the actual obligation of rigid asceticism were reflected in the Ukrainian estate estate precisely because they were implicitly inherent in Orthodox Christianity in Russia. The work itself in the monastery was a special kind of preparation for death. Central rite in orthodox culture The Russian people and the expression of the Faith of the Russian man primarily through the rite the researcher in a special type of "genuine" (strict orderliness) of self-adhesions, for example, in Paleostrovsk Gary or in a self-removal described in the manuscript of RGIA: "And after that gathered in the hubby and prayed to God Until the daytime, and on Razvet de arrived and came to them and came to the village of Votago-Nutago Kamenkago, the Pokrovskoye identity, a resident of a pashing peasant Danilo Semenov Sign Sanin, whom they were a mentor and a false tutor to the zero. And gathered all female female sex: girls and women. I don't know how to confess their book, asked sins like a priest, and on the confession, he sent a female sex in the hubby, he called on the men and suddenly asked sins at a book. And after the confession, the confession said to them, so that they are left without governing the burgeon, and the unknowns left, after which the departure of the Wsy, he gathered to the hubby, the sins of his friend, saying goodbye, bowed to their feet, and Mamaev, prepared by Solol and Brooms Luciano lit, why the yard and caught fire. And One de to Bolshago Flame prayed to God, and how the flame was burned, then everything, worshiping in the ground, lay on the floor. " In the analysis of the communication of the funeral ritual with the idea of \u200b\u200bthe cleansing fire of the Judgment Day Romanova, there is almost virtuoso possession of the structural technological technique. "As you can see," the researcher writes, - the preparation of the Old Believers took place in accordance with the Christian tradition, and in particular with ideas about the ideal of martyrdom, since this death was made voluntarily ... Running money and things, imposing the crowns, Old Believers. At the same time they performed in several ritual roles. " As examples of the new attitude of the peasants to the "genuineness" with self-exignment, cases of self-adhesions in the XIX century are interesting, which, as Romanov shows, had a completely different character compared to the Garya of the XVII-XVIH centuries. There is lost contact with the context, new practices and new eschatological and mystical justifications of their own actions are emerging, which lead to the topic of self-adhesions to the area of \u200b\u200binternal, not expressed direct experiences. But the most important thing - from this directly it follows that the logic of self-advocations in these historical conditions actually reproduces the authentic logic of self-denial, implicit for Orthodox Christianity to its logical end. However, this approach transfers the focus from the church conflict to the area of \u200b\u200barguing about culture and wider - about the fate of Russia. The conflict of the Old Believers Church with Niconian was inevitable and the conflict of people with power, during which the Old Believers used, as Romanova explains, not the language of non-resistance and humility, but the language of the apocalyptic dispute about faith. And here lies the main argument against the interpretation of self-adhesions like Magism: Romanova shows the rational design of the phenomenon himself. "A stress of faith" with admonitions proceeded from the presumption that the struggle of the arguments is not deprived of meaning, although the opponents - the antichritists of the servants, and their task - to involve their opponents in their schings of falzers. But such disputes in front of self-discharges were often the design of the Gary itself. Here the main cultural mechanism works, not disintegrating, but the integrating society is a dialogue. It is this together with all the rest gives the author with full right to argue that "Gary has become not only a behavioral strategy, a vital act, but also included in the Old Believers and - wider - Russian culture." All four chronological types "Gare"

] [neutrality?]. The bishops at the Moscow Cathedral of 1681-1682 asked the king, so that under the leadership of local bishops and the governor send servicors for violence of all Old Believers to the courts for torture and executions. For this purpose, special armed detachments were sent, which burned houses, monasters and monasteries of the Old Believers, and all the Old Believers had to invade these courts. The clergy in Russia was headed by the Inquisition. Soon the "twelve articles" of the princesses of Sophia, according to which all the old goods were prescribed, if they do not want to go to new rites, in a three-year embodiment, burn in Srub and the ashes dispel. Most often interrogations were carried out on the ground. All state propaganda was built in such a way as to expose old goods exclusively in a negative light as heretics, splitters, rashes; For this purpose, not a frank lie, nor slander, nor forgery (see, for example, the Cathedral Act for Heretic Armenian, on Mnich Martin). Therefore, to divide the burning from the self-immolation of the Old Believers from the words themselves it is impossible [ ] [neutrality?] .

Theological definitions

According to Orthodox teaching, which was divided not only supporters of the reforms of Patriarch Nikon and their opponents, voluntary deprivation of themselves is one of the hardest sins. In this regard, the official Russian Orthodox church condemned mass suicides in the Old Believers' environment and in 1667 she said anaphhem on non-workers and loans, and the government began to take measures to capture the rebels and stools and betrayed their death penalty.

At the same time, apologists of such self-reliefs in the Old Believers are preferred not to use terms suicide and self-cleaning, and massive deprivation of yourself of the life of old-handers in various ways they are interpreted by them as voluntary martyrdom. At the same time, preference was given to "death on fire" or so-called garyam.. Self-immolation was interpreted as second baptism, "Baptism of Fire."

Prehistory

The self-immolation was practiced among some religious movements in early Christianity, such as Montanists, Donatists and Circumcillion.

The religious movements of donatistov and Circumcillion religious movements were often resorted to self-immolation in response to the persecution of the authorities, referring to the words of the Apostle Paul " i bet my bodies».

History

XVII century

The idea of \u200b\u200bdepriving itself of life for religious reasons was born in old-handedness in the XVII century after the church reform of Nikon's patriarch in part of the loan, which received the name of the inevit. Part of the followers of this teaching believed that once after the disappearance on the land of the "true priesthood and the sacraments", you can save your soul with a personal feat or personal self-denial, such as imprisonment of life. Inok Capital became the first preacher of this idea, who denied the need for spiritual rank and offering to seek salvation in the rolobotics, in which he highlighted the partnership. According to his behalf, the doctrine of martyrdom got the name " capitalism" Later, this idea was developed by a native of Yuryevts-Pobolsky County a certain Vasily hairy, who began to preach "confusion to death." Thus, the first way of suicide, who was consistent among the Old Believers became self-armp. Supporters capitalities They were blamed that they were "alive in the coffin," locked people in the cells and drown hunger.

A somewhat different meaning of suicide received in the environment of the remaining old co-investigation. The doctrine was based on the idea of \u200b\u200bthe attack of the kingdom of Antichrist. Martyrdom It was understood as a means to observe faith, to preserve the robe of the baptism of desecration, do not destroy the fruits of repentance. The requirement of martyrdom was considered mandatory for everyone, as it was believed that the antichrist seal could not be avoided by anyone. Protopop Avvakum offered a martyrdom only chosen as "unauthorized martyrdom", justifying it exclusively with saint-like.

First famous case Self-argencies occurred in the viscuses, soon it spread to the Nizhny Novgorod county, Chornoranensky forests were especially known in the wind. In the 1660s, in the Vologda, Kostroma, Murom and Suzdal forests, "Morilshchiki" - preachers and participants in mass suicides hunger, they received a fairly widespread. They are " put yourself in huts or holes in order to avoid the temptation of the salvation of life, and they held full post until the last emitting».

Soon, the most common way of suicide among the Old Believers was self-immolation. Someone "Small" Senka in 1666 reported the Nizhny Novgorod Voivod I. S. Prozorovsky that " in the Nizhny Novgorod district, Cenerous, when Sagittarius came, locked in the cells, lit them and burned" In March of the same year, S. A. K. Teans wrote from Vologda to Moscow, which also happened here the first self-immolation: " Four people, causing hay and squabble and locked up, and from the inside lit and burned themselves; Yes, seven people, taking away from people, left the village at night in the field and sat down in Dehtharyn Siruba, and he burned themselves, and in that sruba burned" In the 1660s, self-immolation began in Pomorie.

In the 1670-1680s, the center of self-immoching was the Poshekhonye, \u200b\u200bwhere, possibly, not only the locals, but also Muscovites, who adopted the sermon "fiery death" were burned to the heart. According to different information during this period, up to 4-5 thousand people were killed in the Garyakh in this period. So, in 1672 in the Poshekhonsky district, in the Beloselsky parish, Pyatnitsky arrival1920 burned. In the city Preachers of self-attractions (a native of the city of Polycarp Petrov, "New-Pointed" Pop Peshekhonsky Semyon, "Man" Semen - the Prophet, Sodichi Ivan Grigoriev and a certain Andrei Okun) achieved that the whole city was ready to die "on fire" or "in water" And only the successful intervention of their opponents prevented the implementation of this intention. Gary's significant distribution was revealed and in the Arzamas district, where they continued from 1675 to 1678.

On January 6, 1679, the first known case of self-immolation in Siberia, organized in the Tobolsk district of the Berezovka River by the Old Believers, Domentian, during which, on various information, died from 1,700 to 2,000 people.

On the night of March 9 to 10, 1682, there was the first known case of self-immolation in Novgorod, in the village of Fedovo, about 50 people burned themselves. Large self-immolation was marked in a cargopoul district, in the doors.

However, after this case of self-immolation only frequent. The largest episodes of self-adhesions were held in Karelia - Paleostrovsky Gari. In 1687 and 1688, in which more than 4 thousand people died and Pudozhskaya Gar 1693 with one thousand victims. In 1687, in the town of Berezov, Olonetsk region, more than a thousand people were burned with a kind of pimman at the head. In the same year, in the Paleostrovsky monastery, in the northern part of Onega Lake, Inok Ignatius Solovetsky and 2,700 Raskolnikov burned themselves in the eyes of the authorities that were behind them. In 1693, the crowd of armed Old Believers, defeating the church of Pudozhis, was locked in four fortified sturring villages. The Sagittarius rushed to chop off, but the Old Believers themselves fell into them and burned down 800 people.

On October 24, 1687, a mass self-immolation occurred in the Tyumen district, in which about 300 people died. In the same year, about 100 people burned in the Verkhtursky district. In 1688, about 50 people voluntarily burned themselves in Tobolsk. However, in Siberia gary. Soon they stopped on the attachment, and the next self-immolation took place only in 1751.

At the end of the XVII century, the prince of Petr Petrovich Mysotsky was burned with 100, pursued by the Government for the spread of hearing that King Peter I is an antichrist.

XVIII century

In the reign of Peter I, a fracture occurred in the spread of Gare, and soon, according to D. I. Sapozhnikov, "the gradual, but slow disappearance of thisracy from the historical scene should have followed.

However, since the 1740s, representatives of the Philippovsky consent occurred at the head of the self-bed guide, which gave a new force. Their mentor, Amerata Philipp, with 70 followers died in fire organized by the same self-immolation in 1743 on the Umbe river near the Avigovsky Skits, a personal example inspiring his followers to new suicides. Until the end of the XVIII century, according to D.I. Sapozhnikov's estimates, 32 self-immolation occurred in Tobolsk province, in Olonetskaya - up to 35, in Arkhangelsk - 11, in Vologda - up to 10, in Novgorod - 8, in Yaroslavl - 4, in Nizhny Novgorod, Penza and Yenisei - 1, and only 103 self-immolation.

At the same time, the trend in this phenomenon was a gradual reduction in the number of their participants. For the XVIII century, N. N. Pokrovsky indicates, "the grandiose Gary was not characterized, each of which was carried out in the XVII century thousand lives." If in the first self-immolation in the XVII century, according to the old-supplied synod, 8,416 people died, then 1,537 people died in the following 15 Garya, and the last mass suicides of the late XVIII - XIX centuries led to the death of 149 people.

XIX century

Mass suicides in Old Believers decreased, but did not stop in the XIX century. So, for example, in 1827, about 60 inhabitants of Skein Atkar district of Saratov province from among the Nistemans decided to voluntarily die: 35 people were killed. In 1860, in the village of Volosovo Kargopol County Olonetskaya province, 15 people, including women with young children, burned in the forest, in Srub.

XX century

Two cases of mass suicides are known among Old Believers who did not want to participate in the 1926 census. In addition, in 1941, in the Republic of Tuva Old Believers after the German attack on the Soviet Union, a mass suicide was committed to the Soviet Union, as they took this event as the arrival of the antichrist.

In culture

Notes

Lectures | Defend the Sunday Day to God! Old Believers online lectures (un.)
Christian Old Believer School. About Metropolitan Amvrosia and his adoption - Ieria Vadim Korovin. 06/15/2016 (un.) (June 12, 2016). Checked on June 16, 2016.
Pulkin M. V. Self-immolation of old goods
Church-ritual reforms Nikon - Nikolaev Mikhail Grigorievich | Defend the Sunday Day to God! Old Believers online lectures (un.) . PVDB.ru. Checked on June 16, 2016.
N. M. Mikhailova. Search for split. Part III. Sectarianism and split "Old Believers" in the XVII century. Chapter 12. self-immolation. 1995.
V. V. Bolotov. Lectures on the history of the ancient church. Split donatistov
V. V. Bolotov. Lectures on the history of the ancient church. Montanism
// Encyclopedic Dictionary of Brockhaus and Efron: in 86 tons. (82 t. And 4 extra). - St. Petersburg. , 1890-1907.
(un.) . Archived on May 17, 2013.
Barskov Ya.L. Monuments of the first years of Russian Old Believers // Chronicle of the exercise of the Imperial Archaeographic Commission for 1911. St. Petersburg., 1912. P. 334.
New Historic Bulletin History, Historical Journal, History of Russia, Bulletin, Periodicals, Periodic Printing, Memoirs, Reviews, Civil War, White Cause, Russian ... (un.) . Archived on May 17, 2013.
Zenkovsky S. A. Russian Old Believers: Spiritual movements of the XVII century. M., 1995. P. 272.

Maria, Kazan.

How to explain the mass self-immolation of the Old Believers?

Good day! I study the history of old estate. I am on the way to announce. Please tell me how to explain the mass self-immolation of the Old Believers? How can I answer this question if they were? Did the proteopope avvakum be allowed? This is the sin of suicide. I met this information several times in various historical books.

Good! Everything is very difficult and ambiguous. You have to read a lot on yourself, look for and thinking with prayer.

According to the laws Russian Empire The captured "Raskolniki", not repent of their choice, was to be burned. The "repentance" implied the refusal of the Orthodox faith, the one that was adopted in Russia with her baptism under Prince Vladimir. In front of the Christian got a choice: "Hold the old faith to death" or renounced and accept something "not Orthodox". From the concern to renounce the Orthodoxy under the torment of Christians fled from the authorities to the long-range edges, forests and countries. If they were caught, then the choice was incredibly acute.

Christ said: "There is no greater love who betray his soul for each other" (In.15.13), and "pray for hateing and creating you for your misfortune" (MF.5.44). Christians who have voluntarily walking into the fire, took on someone else's sin of murder ...

Is there an unequivocal indication of support for the practice of self-adequation in the SVMC. Avvakum is unknown. Many researchers consider words about this, in the creations of the priest, late "inserts." But there is such a concept as "private theological opinion".

One thing can be said for sure: self-immolation was not ubiquitous; This is not the teachings of the Church; Not knowing the details of each of "Gare", we cannot say anything unequivocal, because often self-immolation was disguised for enrollled military operations, where there was no guilty or witnesses ...

Give God to all of us spiritual mind!

G. G. Myasoyedov. "Self-beans", 1882

"The earth was hardly shook, the explosion was cut, everyone struck the chest with air. From the gaps under the roof it seemed to the smoke, poured thicker, lit up ... Languages \u200b\u200bof fire were lying between the logs ...

When the door was broken under the blow, from there jumped out the whole burning, with a charred head of a person, how the worm began to shove on the snow. Inside a masonry twisted with a smoking flame, jumped, rushed into fire covered people. Fire beat from under floor. Already piled smoke estimates of straw around.

From the unbearable heat soldiers fivefold. It was impossible to save anyone. After removing the tricons, they were baptized, tears flowed in tears.<…> Glow brighter illuminated a snow forest. From the smell of roasted meat there was no place to hide. "

Alexey Tolstoy. "Peter the First"

Solovetsky male monastery. Here in 1635 the peasant son Nikita Minov adopted monastic tonsure under the name of Nikon. The future Patriarch was headed by the liturgia and the economy of one of the monastic beds, but after four years he entered the conflict with the initial older Skeit, Reverend Eleazar, and left the monastery. The next time he will return here by the Patriarch, in order to take power from the abode of the power of St. Philip (Kolychev).

"Iside from the monastery of this"

Church reform, "book on the right" of Patriarch Nikon was stamped by brother and the igumen of the Solovetsky monastery as a heresy. The Soviet of the elders rejected new liturgical books sent from Moscow. 10 years later, a large Moscow Cathedral was subjected to old-cohability of the Anathema. In Solovetskaya Abodemal sent new Ighumen, but he was expelled. Bounce began.

In 1668, the monastery was besieged, but taken only after eight years as a result of the betrayal of one of Chernetsov. The capture of the sovereign army of the Holy Resident, torture and the execution of the Inok and the Holy Fathers made a split among Russian believers irrevocable.

Solovetsky events also provoked the largest in history gar - Mass self-immolation of the Old Believers. It was arranged former black Deacon Solovetsky Monastery Ignatius - one of the ideologues of the rebellion. His signature stood under three of the five petitions, which were directed from Solovkov to Moscow within 10 disputes and correspondence between the abode and the capital, before the start of Solovetsky seating.

Shortly before the 1668th Ignatius was deprived of Sana and expelled from the monastery. With the monastery at that time, the ink wonderful Guri lived, the coherent, which, as reported, used to "To enter the hot bread stove and there, closing the gamble, pray, not paying attention to the heat". It was this man who said Ignatiya: "Iside from the monastery of this, for his monastery, equal, catcher." Subsequently, the historians of the ancillary structures were interpreted by the words of Guria: "The monastery" is followers of Ignatius who died with him in Gary.

G. G. Myasoyedov. "The burning of the Avvakum Protopopa", 1897. This picture is historically incorrect - Avvakum and his associates were burned in Siruba, and not tied to the columns.

After leaving Solovki, Ignatius led an active preaching activity: visited the old goods deserts and villages, taught followers. Ignatius became one of the founders of the Vocome-Lexinsky dormitory - the largest old-handed settlement in the upper and middle course of the North Russian river in the forests of the frozen.

A few years before the death of Ignatius wrote: "Whether we fade to us indenevantly in a single place, and for that you will be the mercy of the Lord, and you will enlighten the soul and hearts your appropriate light and lead to the knowledge of true piety".

In this way, in 1276, 26 statements of the Greek monastery of the zegor were killed, speaking againstLyon Union. - The besieged monastery of Latinians burned them alive in the monastery tower - it is ignators and hints at it.

In 1676, Alexei Mikhailovich, in which the split began, replaced his son Fedor. To the horror of the Old Believers, he turned out to be the king of European education and also did not wear beards - whether in his youth, or of the principle. After several months, the Solovetsky monastery fell and terrible executions took place.

Ignatia's monk was a vision: "... Four ships are great, full of many of the people of Christianskago, Aki by sea through the air swimming." Ship ("Lunitsa") in Christianity has always been a symbol wonderful salvation believers. In January 1687, Ignatius and his followers settled in the Paleostrovsky monastery. Having waited for the arrival of the royal troops, they burned themselves.

The first Paleostrovskaya Gar may have claimed life up to 2700 people, but she was not the last: Ignatius bequeathed several followers to collect their "ships". In the gars in Berezov, challenches, the second Paleostrovsk Gary and Gary in the rumper desert killed more than 4 thousand people.

But what made the former Dyakon and many of his followers think that the situation is so hopeless, which remains only to burn? And how did they mean imprisonment of life - the hardest sin in Christianity?

Causes, signs and kirch comet

Book on the right - the draining of Russian liturgical books with Greek samples - was launched in Moscow in 1649 by the forces who knew the Greek language of the Kiev monks - Uniatsy, who joined the Catholic Church in the Brest Union of 1596. Now we understand what Ignatius wrote.

For the Old Believers to serve in books, corrected uniats, the Messengers of the Devil, means to serve it. Breasting with three fingers instead of two, not to write "Izus", but "Jesus", walking with the congestion against the sun.

Western Russian Theologian Stefan Sizani, an active opponent of Ulya, in his writings who actively spread in the Moscow kingdom (they were included in Kirillov Book (1644)), claimed: The Antichrist came "in the six hundred thousand years" from the creation of the world - with the top of the Roman Dads and personify them; And the end of the world comes in the eighth millennium - that is, after 1592. As they say, everything converges. Finally, on the prediction of the Holy Fathers, the Antichrist should reign in Jerusalem, and Nikon assigned the name "New Jerusalem" conveyed to them by the resurrection monastery.

Patriarch Nikon

In June 1654, a plague was recorded in Moscow for the first time in history. By the end of July, the city was empty, Mi reached Tula and Kaluga. The capital from the new Jerusalem managed the Patriarch Nikon - the king was in the army near Smolensky, and his family was evacuated from the city. On August 2, a complete solar eclipse occurred. It was horrified on all his seen: So, Avvakum recalled him as a sign of the end, even after 10 years, in the male king.

By winter, the plague ended, but the fields remained unpersonal, and the country led the war. Hunger led to the Qing and other diseases that created a new wave of mortality. It was 1666 from the Nativity of Christ - then many people really met in Savanov, and in the Vologda district there was one of the first organized by Gare, 17 people were killed.

In 1680, an event occurred straight from the Apocalypse.

"The fifth angel to Vastobil, and I saw the star, fallen from the sky to the ground, and it was given to her the key from the campanese."

Revelation of John the Bogoslov

In November-December, 1680, in the northern hemisphere, even during the daytime, a bright star with a huge tail - Kirch Comet, or a large comet of 1680 years old. The first comet, noticed by mankind with the help of a telescope, reached brightness by the beginning of December Polar stars, and disappeared by February 1681.

Protopop avvakum

"In summer 7189 [7189 An old-year surgery means 1680. - approx. ed.] December against the 15th day from Pervago Hour Jobs was a great comet in the West, in the likeness of a light white pillar, the edge of the edge ... Copy-shaped in Arshin, or in the semblance of the pyramid, and apparently visible from the earth, Aki to Heaven, and went smoothly with the stars to the north 40 days ".

From russian chronicles

Government against Old Believers

1649 - the death penalty for heresy (according to the cathedral deposition)

1656 - Proclamation of older heretics and legends of them Anathema

1681 - Splitters equal to blasphemers

1682 - Fedor Alekseevich allows the use of the army to influence the old workers

1682 - Avvakum Protopop and His colleagues were burned in Nepomersk

1684 - In Moscow, demonstratively began to burn the antheres in the fires (more than 100 executions). For preparing for self-immolation, the death penalty was introduced

Under these conditions, the Old Believers began to massively leave Central Russia in search of places, where it would be possible to live freely, do not pay exorbitant beard taxes and faith and somehow survive in the conditions of the Apocalypse of the Apocalypse. The most radical of them are freeness, who did not recognize the priests, ordained after the split, were settled in the north, on the VID and in other cases of frozen, as well as on the Kergenets River in the modern Nizhny Novgorod region.

Religious functions in these communities sent mentors, teachers - elders who knew the developing worship books and those who knew the sacraments. They became instigators at Gare.

Mentors

The influence of mentors (Nikonian called their splitters) was based on the idea of \u200b\u200bthe strangeness: Christ was a wanderer and beggar, and the Russians always perceived pilgrims, travelers, vagrants as the personification of the Lord. What to talk about scientists, wise and faded with the elderians. The accuracy remaining without spiritual leaders was fertile soil for their sermons.

The stationery mentors were much more motivated than Nikonian's priests: the Old Believers acted independently, according to ideological beliefs, supported by faith in the holiness of their mission.

As the authoritative researcher of the phenomenon of Garey Ekaterina Romanova, "Unlike Nikonian priests, the old-supplied teachers attended the most distant settlements, preaching old faith And committing church sacraments over the newly modes. "

Above Alexei Mikhailovic, the government began a hunt for mentors, but it was not easy, they all looked like a grandfather with a gray beard. According to the historian Mikhail Pulkin, the peasants at the interrogation could be described by the mentors: "I saw two elders: one old man without ear, and the other younger."

The old man Capital Kolesnikov was known as ascetic before the split. In 1639 he was referred to Tobolsk "For Freny": the church authorities considered that the elder, who, for example, did not eat at all about three days a week, will not fasten, but tortured himself. In 1652, the capital was declared a splitter:

"Veri on yourself wore the stone, the stove of the Outside, and the other front, one and a half of the way in both of both, and only the weight three puts it, the loop to him the belt, and the hook in the ceiling, and both glazes, and the bed to him: Property hook in the loop, Misently retire. "

The elders tried to gather as many people as possible. The authorities naively believed that this was done by mentors in order to master the property of burnt - however, the sources show that almost all mentors were burned along with their "spiritual children."

Mentor's title, notes Romanova, "I meant that the spiritual father is responsible before God for the sins of his children. Their salvation meant and the salvation of the shepherd itself ": Organizing Gare, the teacher helped his children to leave the world turned into the kingdom of Satan, and to appear before the Lord.

According to Ekaterina Romanov, "Teachers" initially did not set their goal of self-immolation. Often they lived for a long time among their "flocks", peacefully sending rites and getting up on prayer; However, learning about the approach of the search or even the military team, and the peasants, and mentors understood: they will have to either abandon the Lord, or die on fire according to new laws. Death in fire especially threatened those communities that have already built an "boring house" - a room in which Gar took place.

Solovetsky Monastery, modern view

Burnt home

Even before the start of mass self-adhesions, the Old Believers "pledged" themselves, that is, they were grilled with hunger - so they made followers of the capitone, even more radical than he; Also known cases of breaking themselves in the ground.

Gradually developed a terrible system of preparation precisely to self-alignment. For this, a special building was built - an enthusiastic house. He was huge, up to five rooms, with windows too small to get out.

In the peak era of Gare - the reign of Fedor Alekseevich and the regency of the princess Sophia - the gorgeous houses were strengthened to defend themselves from the military team.

"At the gate of the gate, and they have the doors approved by many constipation. And the Ostrog was made from the Tolstoy Forest, from the Earth with a measure of three strokes (about 6 meters. - Approx. Ed.), And there were units of frequent loopholes, and at the top of the log rollers, and the bridges were in the head, and the bridges were a lot of stone And the guard towers are divided, yes, there were four huts inside the Ostrog, they were tilt (that is, the huts were two-story. - Approx. Ed.), At the gate of the hut on the bonde, on it - tower ... "- in such a progress in the Arkhangelsk Diocese in 1685 230 people burned down.

In the XVIII century, when Gary became more rare, the peasants began to make upward houses from several rams. In the underground, the gather was collected by resin, Beresto, Solom, sometimes a powder charge was laid. Special importance was attached to constipation on windows and doors.

The huts surrounded the fence from the inserted vertical logs, put on the roof of the watches of the clock with guns. Inside except guns held spears, birds, axes. The weapons were not shy to extract, the robes of people on a big road - the end of the world.

The buildings were erected sometimes long before Gary. The peasant Leonthi Sidorov at the interrogation of a self-removal in Mezeni in 1743 he said that the chapel in which the self-immolation occurred was built a long time ago and in it "ago for years ago, it was prepared on the walls and the ceiling, and de-smolen and straw for That they have mastered the lack of laxes, when there will be a mustache, inhibit ... "The gorgeous houses were not used for housing, nor for the economy.

"Az you, Chad, create a persecution"

Gare could begin with the news of the approach of "Search". But sometimes the regiment passed by their business was enough to ensure that the annexers "lit up" - especially if everything is already cooked and the community lives in constant fear. Well, if the teams did not foresee, the Old Believers could arrange a provocation.

The opponent of Gare, the angle of theologian theologies of Inok Evphrosin leads the words of the Starovier mentor, whom the flock asks - how to burn, if there is no persecution? "Az you, Chad, create life: to the church Az I, follow me; The pop is a kidding, the communion of the prison, the king and the patriarch and the whole heresy cursed; Pop for me, and you are rather behind the pop, tied apart for the Church of Throw, the intercessors and defenders of it with him; will unsubscribe on us to the beginning, and send the parcel to us, - then we and the persecution; And we yourself - in the breakdown and zgorie, will burn themselves, and I will not give Sia. "

Voego Lexing Old Believer hostel. Miniature

As clearly, the "persecution" was necessary for Gary - then burning not just lingering themselves, but are like to martyrs who die for faith. Understanding this, the power of a setting forbade military teams to attack the Old Believers.

They were prescribed to arrest the instigators and prevent GAR before it began - or save people from the fire, if possible. In some cases, he managed to stop Gar, promising after the death of the chapherders to collect their first salary from the rest, not participating in Gary, the villagers were rarely participating in Garyakh. Sometimes the village of Village went to God made it with the consent of the rural gathering.

There were other ways. One talented lieutenant from Kuznetsk in 1746 hid people in the forest, and he himself came to the StarRaverchsky village, saying that he was "doing" to the Old Believers. The lieutenant, apparently, possessed the gift of conviction: strange, but the splitters went home, and at night, the lieutenant with soldiers flew several instigators Gary, after which the Old Believers calmed down. Statistics, however, are inexorable: out of 87 games studied by Romanova, 80 took place, stopped 2, and there are no information about the outcome of five.

Firefire Fire

In the preparation process, the mentor appeared several of the most devoted assistants who helped him convince people to go to Gar. People often came from neighboring villages, alone or with families. It is terrible that some were rapidly given. "Examples are known when participation in self-immolation of adult children, often already had their families, turned out to be forced, often under the threat of a parental curse, which, judging by the many belief, had a special power over children," says Romanova.

Fathers of families could lead their relatives by force. Then, when the hut sticks, it was the assistant's assistants that will hold people from attempts to get out of the flame - even attempts to strike with an ax or a knife.

Before Garea, the peasants were baptized again; Then many have taken the monastic stop, some came to the monastic robe. As obedience, the penduliars and the daily cycle services were offered as obedience. Before the Garea itself, the believers were put on paper whites with an eight-pointed old-supplied cross, as on the living dead people. Finally, the "admonitions" with the military team approached, and the Old Believers were locked up in an embroidery house.

Of course, the loan was fanatics. And for them, who considered it impossible to even touch the "Devil's servants" - soldiers and Nikonian priests, - Gar was the last way of dialogue with the authorities and the official church - in the form of a protest.

When "persecutes" surrounded the construction, in which the annels were locked, the mentor kept speech. Herbs of Patriarch and Tsar, urged his supporters inside the heaven in the need for self-immolation, recalling that everyone threatens defrosting the "antichrist stamping" - three-work; It is better to burn yourself.

The admonitions that the authorities were given a strict task to stop Gar, led to the priests, sometimes former old workers, or themselves - the army officers - joined the controversy.

Sometimes the Old Believers were silent, but thrown out the written letters from the windows - "fairy tales" (in the XVII century "fairy tale" called any brief official document) with their sermons. Sometimes clothing, utensils, even money and values \u200b\u200bflew from the windows - all this was to get soldiers.

A lot of evidence has been preserved about the sympathetic attitude of the participants of Gare to the soldiers - "persecutes" - not wanting extra deaths, those who were often warned in advance that they, for example, there is a barrel of gunpowder, and the soldiers better to move away to the air soon . Starbers could not help but recognize the roles of "persecutors" in their salvation - and wanted to make their work, referring to the gospel, where Jesus says Judas: "What do you do, do rather" (John 13:27).

*** * ***

There is no clear relationship between government persecutions on the Old Believers and the frequency of self-adequation.

Peter I, contrary to the common conviction, was perceived by the annexers as an antichrist to a much lesser extent than his father or Nikon. Peter even came to the benefit, and in his board, the persecution against the Old Believers were insignificant compared to the Epoch of Fyodor and Sophia.

Nevertheless, the frequency of Gare did not fall. Later, in 1762, trying to fight the method of the gingerbread, published a decree "On the termination of the investigation on self-beds", then allowed the annels to wear beards and settle anywhere in the country, in 1782 they canceled the double salary, and in the 1784th old workers were banned In official documents and the press are called splitters.

However, Gary continued, from the 1762st to 1825 23 Gary was recorded. Nicholas I, on the contrary, collapsed on the Old Believers with repression - but the number of Gare did not grown. They continued to occur more and less often in the second half of the century. But not only they.

In 1896.– 1897 In Tiraspol, the peasant-Strover Fedor Kovalev was buried alive 25 people, including two of his young children, his wife, brother, sister and 60-year-old mother, who wanted to avoid the All-Russian census of 1897.

Wikipedia also reports about one of the last known "self-employment" of the Old Believers - in Tuva in 1941. At that time, the arrival of the Antichist adopted the attack of Germany Soviet Union.

Burning to the Siruba Protopopa Avvakum and his associates. Miniature

Also in late XIX. Century in the Karelian village of Lindozero held annual services in the memory of self-suggestions - the Old Believers honored them as martyrs. The martyrs in their system of beliefs of steel and Ignatius, and Solovetsky elders who died in the Solovetsky uprising.

Paleostrovsky Monastery Nowadays, a few huts. In the forests, on the site of a whole wooden city, which was a vomed-lexinist hostel, there are villages of lumberjacks and country partnerships. There are no forest settlements on the Kergenets River - now it is too close to civilization. In Russia, there are still separate forest cities of the Old Believers-Pleassets.

Most recently, in October 2007, 35 Christians - they called themselves the group "Gorenia Jerusalem" - went to the voluntary shutter, settling in the dungeon in the Penza region.

The end of the world, who had to happen as a result of the fall of the comet, they were waiting at first in 2012, then transferred to May 2008. The first people began to leave the dungeon in March 2008. By May 16, all the cores came out from under the ground, except for the two who died during this time and buried with counterparts inside the cave. Mentor of this group - Peter Kuznetsov - I did not manage to sit in the dugout: since 2007 it is on forced psychiatric treatment.

They asked the king to under the leadership of local bishops and the governor sending seruners for violence of all Old Believers to the courts for torture and executions. For this purpose, special armed troops were sent, which burned at home, monasters and monasteries of the Old Believers, and all the Old Believers had to invade these courts. The clergy in Russia was headed by the Inquisition. Soon the "twelve articles" of the princesses of Sophia, according to which all the old goods were prescribed, if they do not want to go to new rites, in a three-year embodiment, burn in Srub and the ashes dispel. Most often interrogations were carried out on the ground.

Theological definitions

According to Orthodox teaching, which was divided not only by supporters of the reforms of Patriarch Nikon, but also their opponents, voluntary deprivation of themselves of life is one of the most severe sins. In this regard, the official Russian Orthodox church condemned mass suicides in the Old Believers' environment and in 1667 she said anaphhem on non-workers and loans, and the government began to take measures to capture the rebels and stools and betrayed their death penalty.

Prehistory

The self-immolation was practiced among some religious movements in early Christianity, such as montanists, donatists and circum cells.

The religious movements of donatistov and circuscellions that existed in the 4th century were often resorted to self-immolation in response to the persecution of the authorities, referring to the words of the Apostle Paul " i bet my bodies"(1 Cor. 13: 3).