Old Believers

Обзор истории почитания местночтимых святых Забайкальской епархии мучеников Симеона, Киприана, Иосифа, Василия и иже с ними, на Иргени пострадавших. Мученичество святых рассматривается в контексте сохранения дониковского благочестия без разрыва с Патриаршей Церковью.

The pomorian ornament motif in the Latvian Old Believers’ manuscript initials: The depiction and ways of
transformation of floral motif
The aim of the article is turning attention to unexplored theme in the Latvian art history – design of the Latvian Old
Believers’ manuscripts, with an emphasis on the depiction and ways of transformation of floral motif in the initial
decoration. The Latvian Old Believers book decoration was directly influenced by Pomorian samples therefore as a
research topic was chosen comparison between the Pomorian manuscripts’ initials and a local material.
The comparison and analysis of chosen material led to the following conclusions:
1) Lily (крин) is the most popular decorative motif in the initials of Latvian Old Believers manuscripts like those of
Pomorian;
2) Unlike the Pomorian initials - Latvian initials’ ornament contains more modest iconography, mostly, it is based on the
theme of lilies (крин) and its transformations;
3) There are regular motifs and geometry in the treatment of the Latvian Old Believers’ initials, which is not present in
Pomorian manuscripts;
4) There is the triangle motif in the local manuscripts’ initial ornament, whose source of inspiration may have been oldprinted
graphics without Pomorian ornament mediation.

Обзор языкового состояния Биржая (Литва) и его окрестностей, написанный для сборника статей «Евреи на карте Литвы: Биржай» (М., 2015). Содержит новые материалы говоров старообрядцев деревень Федаришки и Апошча и фрагменты интервью с Шефтелем Меламедом, касающиеся социолингвистики идиша в послевоенной Литве.
NB редактор снял нумерацию примеров, взаимные ссылки между ними,  и характеристики информантов, вследствие чего статья много потеряла во внятности, но тут уж ничего не поделаешь.

Жизненный путь потомка духовных наставников поморского согласия Родиона Ивановича Опарина в значительной степени типичен для старообрядцев-беспоповцев в ХХ в. Всю свою долгую жизнь, продолжавшуюся почти весь прошедший век (23.11.1905 - 10.06.1995), Р.И. Опарин изложил в своих воспоминаниях, которые по времени написания относились к середине 1950-х гг.

На основе изучения фондов Российского этнографического музея, Национального музея Республики Коми, ранее опубликованных материалов и результатов полевых исследований, проводившихся в 1989-2013 гг. на территории Республики Коми, в статье рассматривается этнолокальная традиция крестьянской росписи по дереву верхневычегодских коми-зырян, бытовавшая на рубеже XIX-XX вв. в селах и деревнях Усть-Сысольского и Яренского уездов Вологодской губ. (территории современных Усть-Куломского и Корткеросского р-нов Республики Коми). В статье формулируется декоративный канон верхневычегодской росписи, а также выдвигается гипотеза о происхождении этого этнокультурного феномена в зоне совместного либо пограничного проживания финно-угорского и русского населения, в частности, старообрядческого.  По технике письма, орнаментации и колориту роспись вычегодских мастеров существенно отличается от крестьянских росписей русского Севера и Прикамья.

Исследование посвящено самосожжениям и другим формам ритуального суицида старообрядцев. Преимущественное внимание уделяется богословским спорам старообрядческих наставников о "гарях", статистике и локализации самосожжений, обрядам, предшествующим "огненной смерти", а также памяти о мучениках, сохраняющейся на протяжении столетий среди сторонников и противников самосожжений.

Монография посвящена изучению историко-культурных традиций старообрядчества Южного Урала и Зауралья. Главную источниковую базу исследования составили рукописные и старопечатные книги из фондов Лаборатории археографических исследований УрФУ. Издание включает в себя аналитическую часть, подробное научное описание памятников письменности Курганского собрания ЛАИ, указатели к нему, а также публикации документов, отражающих вехи развития книжнорукописной традиции региона.

Table of Contents

Foreword

Heraclius and Ishōʿyahb II: An Eastern Episode in the ‘Ecumenical’ Project of the Byzantine Emperor

The Age of the Caliphate

The Epistle on the Unity by a Baghdadi Melkite in a Coptic Encyclopaedist’s Arabic Theological Summa

A West-Syrian Clerk from Arfād and the Metropolitan of Jerusalem of the Church of the East: The Book of the Concordance in Faith and Its Recension in Garshūnī

A Nestorian Philosopher in the Copto-Arabic Literature: Ibn aṭ-Ṭayyib Retold by Ibn al-ʿAssāl

Ḥunayn ibn Isḥāq. “The Most Honorable, the Only One, Knowledgeable, Respectable, Wise Man, Philosopher, and Physician”

A Chronicle or A Historical Romance? The Reign of Zeno and the Events in the East According to The Blessed Compendium of al-Makīn ibn al-ʿAmīd

Interpretations of the Origins of the Designation “Jacobites” by Medieval Egyptian Arabic Authors

Christian Communities in the East as Witnessed to by Leonhart Rauwolf

Ibn Ḥazm on the Incarnation of God and Confessional Divisions in Christianity

Franks to Nubians: Arabic Treatise on Peculiarities of Different Christian Denominations by a Coptic Author (Mingana Chr. Arab. 71)

Bibliography

Index of Personal Names


Summary

By the time of the Muslim conquests of the Middle East, Eastern Christianity had experienced numerous divisions caused by ideological and political confrontations. Controversies over the union of the divinity and the humanity of Christ, perceived as an essential point of Christian doctrine, as well as the Byzantine imperial policy, aiming at strengthening Byzantium’s influence in Syria, Arabia, the Caucasus, and Egypt, had resulted in the separation of the ethno-religious communities of these provinces from Byzantium. The controversies remained unsettled, and the divisions, created by them, continued. To a Muslim observer, Eastern Christianity looked as a hodgepodge of various denominations among which the following three were the most influential: the Syro-Persian Christianity, the Graeco-Roman Orthodoxy, and the anti-Chalcedonian faction, insisting on “one nature” of Christ. Interactions between various communities of Eastern Christianity are witnessed by many sources. The relationships among them were further strengthened in the wake of the Muslim conquests of the Middle East, when the widespread use of Arabic and frequent migrations contributed to the intensification of contacts. When the Franks arrived in the Middle East, they became a part of this extraordinarily diverse milieu and attracted the attention of Eastern Christian communities. The cultural heritage of Middle-Eastern Christianity was so influential in the rest of the Christian world that it frequently attracted the attention of scholars studying particular church traditions. The present book provides a series of interesting examples of how the relationships among various Christian communities developed in the context of Christian-Muslim contacts in the medieval Middle East.

Основное содержание статьи составляет анализ темы огня в Библии. Проведена классификация всех упоминаний огня в Библии (около 400), которые собраны в сводную таблицу. Показано, что разные аспекты темы огня могут быть объединены концепцией образа-парадигмы Божественного огня. В первую очередь это огонь Суда, выжигающий грех, но неопасный для праведников. Ассоциация огня с Божественным связана с тем, что и то и другое порождают похожее отношение любви смешанной со страхом. В христианской традиции Божественный огонь также занимает видное место. В частности, он символически связан с богослужебным огнем. Согласно Дионисию Ареопагиту, огонь есть видимый образ Божественного.  Он не только "слуга Божий", но и символ вечной жизни и обожения человека. В мистическом опыте он познается как "огонь любви" уничтожающий "инаковость" души и соединяющий её с Богом. В византийской иконографии Богоматери-Неопалимой Купины, Воплощение представлено как огненная теофания, в которой Богоматерь принимает Божественный Огонь внутрь своего человеческого существа. Огненные образы играют также важную роль в самой литургии. Святое Причастие понимается в православной церкви как приобщение к Божественному Огню.

When, after a schism in 1666 within the Russian Orthodox Church, a part of the congregation did not acknowledge the church’s innovation and, sticking to the “old faith”, also refused to recognise the new church hierarchy, the celebration of the sacraments, including the sacrament of marriage, turned out to be impossible without ordained priests. The followers of the “old faith” were presented with a dilemma: to continue to live in chastity in keeping with the rules of monastic life, or to live “in sin.” The disputes concerning the essence of the relationship between a man and a woman lasted for about two hundred years, leading to successive divisions inside the Old Believer movement, before finally fading at the beginning of the 20th century. The analysis of arguments which Father Paweł Pruski, a Russian missionary, polemicist and abbot of the Old Believer monastery in Wojnowo (1856-1867), used to convince the Old Believers residing in Masuria to accept the institution of marriage, yield a lot of useful results.

In 1919, three Ugandan Anglicans converted to Orthodox Christianity, as they became sure that this was Christianity’s original and only true form. In 1946, Ugandan Orthodox Christians aligned with the Eastern Orthodox Church of Alexandria. Since the 1990s, new trends in conversion to Orthodox Christianity in Uganda can be observed: one is some growth in the number of new converts to the canonical Orthodox Church, while another is the appearance of new Orthodox Churches, including parishes of the Russian Orthodox Church Outside of Russia and the Russian Orthodox Old-Rite Church. The questions we raise in this article are: Why did some Ugandans switch from other religions to Orthodox Christianity in the first half of the 20th century and in more recent years? Were there common reasons for these two developments? We argue that both processes should be understood as attempts by some Ugandans to find their own way in the modern world. Trying to escape spiritually from the impact of colonialism, post-coloniality, and globalization, they viewed Catholicism, Anglicanism, and Islam as part of the legacy they rejected. These people did not turn to African traditional beliefs either. They already firmly saw their own tradition as Christian, but were (and are) seeking its “true”, “original” form. We emphasize that by rejecting post-colonial globalist modernity and embracing Orthodox Christianity as the basis of their own “alternative” modernity, these Ugandans themselves turn out to be modern products, and this speaks volumes about the nature of conversion in contemporary Africa. The article is based on field evidence collected in 2017–2019 as well as on print sources.

The techniques of manufacturing men's and women's shirts by late 19th to early 20th century Russian peasants in Southern Siberia are described in the context of ethno-confessional studies. The sewing together of various parts, types of seams, and general modeling are analyzed using the descriptive and graphic system adopted in tailoring technology with a view of assessing similarities and differences between Southern Siberian peasant clothing and that common in other Eastern Slavic groups. Traditional terms are listed and interpreted on the basis of fi eld-studies in the 1970s–1990s, and the analysis of museum collections of traditional clothing. We describe shirts with rectangular inserts on the shoulders (polik shirts), including those where the inserts are connected with sleeves (non-polik shirts). The technique was based on using straight pieces of fabric. Technological analysis suggests that such shirts were sewn by a group of Russian Old-Believers, known as " Polyaki ". The absence of parallels with another group of Old-Believers, known as " Semeyskie " and living in Trans-Baikal, suggests that the latter had begun to use store-bought fabrics and sew oblique sleeves comparatively early. The clothing worn by Old-Believers (who had migrated from the Dnieper-Desna interfl uve), and by non-Old-Believers (migrants from Vetka near Gomel and the adjacent areas of Chernigov region) was generally similar.

The article presents the results of field ethnographic research (February
2017, Italy, Turin) carried out by the author among the migrant community of the Russian Old Believers (Lipovans). The nature of the migration of the Lipovans, their social and familial ties with the homeland, and the dominance of their religious culture influenced their life strategies in Italy and marked the ways in which they preserved their cultural heritage in migration and in their new place. The analysis reveals the high degree of preservation of the religious values and practices in their new country, facilitated particularly by the role of the church or parish in the foreign environment. Beyond the maintenance and preservation of long-standing cultural values, practices, and identities, the new challenges to the religious identity of the Old Believers in Italy are also paid attention and the cultural problems in their migrant society are brought to light.

same process of confessionalisation as in other European countries. Patriarch Filaret played a
special role in it, when at the Council of 1620 the baptism by immersion was recognized as the only
correct one and the features that distinguished Moscow Orthodoxy from both Catholics and other
churches were formulated. Under Filaret, a merger of the state and church systems of governance
took place, and city laws began to be applied against violators of church rules. The reforms of
Alexei Mikhailovich started a new stage of confessionalisation, however, at this stage there was a
change of already approved symbols, which was perceived as the introduction of the "new faith".
This is how the fifth Solovetsky petition determines innovations. For the reception of the
resolutions of the Councils, much work was needed to retrain the Orthodox population, to replace
seals for prosphoras and to distribute new books.
The article deals with the handwritten materials of the Councils of 1666 and 1666–1667, which
were not previously the subject of source studies, and attempts to answer the question why they
were not copied and not published in their entirety. The book of Acts of the Council of 1666–1667
was kept in the Patriarch's Treasury and was available only to the Patriarch. The created Synod
spent almost two years to obtain this manuscript. It is shown that only that part of the Acts of 1666–
1667, which was included in the 1667 Sluzebnik, became known to contemporaries. The author
notes textual coincidences of the 11th Act of Council 1666 and the first Act of Council 1666–1667
are noted; states that the Decrees aimed at the abolition of the Monastic order and the requirement
to convene councils twice a year were not made public. The changes that occurred in relation to the
previous confessionalisation period were of a radical nature. This applies particularly to the 6th Act,
which repealed the decision of the Council in 1620 of the re-baptism of Catholics and essentially
removed from the Catholic charges of heresy that did not fit in the era of confessionalism.

This paper discusses the impact of regional and local migration on the Yekaterinburg Old Believer community with reference to Beglopopovtsy (or Chasovennye from the 1840s) between the 18th and early 20th centuries. The analysis of numbers and class composition carried out with reference to censuses and materials reflecting the population’s natural migration shows that the Old Believer community grew gradually though unevenly. During the 3rd census (Rus. ревизия) of the early 1760s, there were about one thousand Old Believers (one third of the population of Yekaterinburg). During the period of toleration between the 1780s and 1820s, the Assumption and St Nicholas Chapels were formed, and by the end of Alexander I’s reign, there were almost 1500 Old Believers most of whom were either merchants or petty bourgeois. The communities shrank due to the inculcation of Old Belief in the 1830s–1850s, leading to the number of Old Believers decreasing to only some percent. Later on, the number of the urban Old Believers grew again due to the migration of peasants during the post-reform time. The latter influenced the class composition of the parish, especially among youth with peasants making up the majority of them in the early 20th century. Most Old Believers owned accommodation which was a beneficial factor for the adaptation of the new members of the community who had no houses of their own. The cartographic visualisation of the religious landscape connected with the history of the urban Old Believer communities of the Beglopopovtsy (Chasovennye) helps localise them in the space of Yekaterinburg between the 18th and early 20th centuries and reveal the independence of the community with its two chapels, the structure of the parish and the clergy, its preference for same-religion marriages, and its own cemetery.
В статье рассматривается влияние межрегиональных и локальных миграций на эволюцию городской старообрядческой общины на примере беглопоповского (с 1840-х гг. — часовенного) согласия Екатеринбурга в XVIII — начала XX в. Анализ численности и сословного состава по ревизиям, переписям и материалам учета естественного движения населения показывает последовательный, но неравномерный рост численности старообрядческого городского сообщества. Во время 3-й ревизии начала 1760-х гг. старообрядцев значилось около 1 тыс. человек (треть населения Екатеринбурга). В период веротерпимой политики 1780–1820-х гг. сформировались приходы Успенской и Никольской часовен и к концу царствования Александра I в городе насчитывалось почти 1,5 тыс. староверов, большинство которых было записано в купеческое и мещанское сословия. Численность общин снизилась из-за «насаждения» единоверия в 1830–1850-е гг. и доля старообрядцев среди городского населения уменьшилась до нескольких процентов. Впоследствии количественный состав городского старообрядческого общества восстановился на фоне миграции крестьян в пореформенное время. Последнее обстоятельство повлияло на сословный состав прихожан, особенно молодежи, среди которой в нач. XX в. преобладали крестьяне. Наличие домовладений у большинства старообрядцев являлось благоприятным фактором для адаптации новых членов общины, не имевших собственного жилья. Картографирование элементов религиозного ландшафта, связанного с историей городских общин староверов беглопоповского (часовенного) согласия позволило локализовать их в пространстве Екатеринбурга XVIII – начала XX в. и выявить обособленность, связанную с устройством двух храмов (часовен), содержанием причта, предпочтениями внутриконфессиональных браков, наличием отдельного кладбища.

Монография знакомит с традициями народной одежды различных групп восточнославянских народов юга Западной Сибири конца XIX–первой половины ХХ в. Работа богато иллюстрирована фотографиями традиционной одежды, ее деталей, фрагментами орнаментов, головных уборов, обуви русских старожилов и переселенцев, в их числе старообрядцев.

In the first half of the 18th century Old Believers were fleeing Russia in great numbers. To prevent further escalation of this drain of its own population to the Polish–Lithuanian Commonwealth in 1720-1730 the Russian authorities put great efforts into fortification of its borders. In 1732-1734 four manifestos were issued on behalf of Anna of Russia, appealing to the Old Believers who had already fled to come back to Russia. Even though the manifestos guaranteed security and no punishment for those who’d return, they proved to be of little effect. As for the notorious event of forcing the Old Believers out of Vetka in 1733-1735, it only strengthened the communities in their hostility, putting under a serious doubt the efficiency of measures taken by the Anna’s government. That was mostly why the Elisabeth’s government had to revise the policy on the Old Believers’s communities. The article is based on the archive material and covers the negotiations of the Old Believers refugees with the Russian Government in 1749-1760. There were two main conditions under which the Old Believers’s communities were ready to come back to Russia, the conditions that the Elizabeth’s government were so reluctant to accept: 1) they wished to be provided with lands for living as a commune; 2) the government had to guarantee their religious freedom. These were the conditions that provided the basis for the well-known Peter III’s ukase of January 29th, 1762.

Authors of artistic decorations in the manuscripts of Latvian Old Believer collections
often remain anonymous, however to this date more than eighty surnames linked to these
manuscripts have been identified. In this article detailed attention is being paid to the
aspects in the works of Ivan Karasev (Иван Карасев) and Ivan Gushchenko (Иван Гущенко)
by searching for and finding parallels with the decorations of anonymous authors.

В статье рассматривается проблема изучения художественного оформ-
ления книжно-рукописного наследия старообрядческих общин Лат-
вии, в частности Рижской гребенщиковской общины. Автор, используя
сравнительный метод, на обширном источниковом материале (к иссле-
дованию привлечено 175 рукописей) выделяет три условных группы
оформления рукописей. Первая группа — рукописи, при оформлении
которых источником вдохновения служил орнамент поморского стиля;
вторая — рукописи с орнаментом, подражающим старопечатному сти-
лю, и третья — рукописи, оформленные в авторском стиле

As part of the Roman religion, the prodigies represented an important role closely linked to the fear they caused to be understood as manifestations of gods with negative character. These were understood to be produced only when humans had taken any action for which they were responsible and that had angered some particular deity, must be atoned for as soon as possible based on rituals perfectly set. The Romans suffered defeats at the hands of Hannibal only understood by them as produced by the loss of the favor of the gods, and in their search to confirm there were reports of numerous miracles which were recorded by Livy.