In the opinion I. In. Pozdeyevoy Old Faith bookishness of this time was characterized by the "preferred supremacy of tradition" and by the "wide redistribution of the accumulated by Old-Believers ancient book riches". The state of book- manuscript tradition in the Volga Region can serve as the clear example, which confirms this determination.
Old Faith settlements on the earth of Astrakhan province, which are to the rivers of the large Of irgiz, Yeruslan, Telyauzik appeared even at the end XVIII- beginning OF THE XVIII of substances; however, the center of staroveriya these regions became in 1760-1790- e yr., when thousands of old believers from the branch here were moved. The influence of irgizskikh monastery on the life of old believers Russia cannot be overestimated. Priests, descendants from these abodes, it is spiritual okormlyali arrivals in the entire country. Up to 1830- X yr. of irgiz it was the center of popovshchiny and played important significance in the propagation of Old Faith bookishness.
An increase of the quantity of books in the Samara- Saratov Volga Region is connected with rapid increase in the Old Faith population in region. If in 1762 on Irgize, according to official data lived about 1200 dissenters, then toward the end THE XVIII century the population only of monastery comprised more than 3 thousand man. To 1831 the number of old believers grew at least on 15 thousand. man.
The basic source of the completion of the book meetings of irgizskikh monastery were the contributions of old men and laymen. In this case the large part of the books was "not local" origin. At the same time, already at the end THE XVIII century monastery "intensely develop activity in the correspondence of the books". Especially actively "were circulated" the vocal books - Oktoikhi, customs, holidays. In the Volga Region also comprised and copied different the collections - "flower gardens", into composition of which entered moralizing and historical articles, eskhatologichsekiye and polemical compositions. Sufficiently high percentage of the total number of the "publications" of Volga knigopisnykh workshops they were bogosluzhebnaya literature.
The original compositions of beglopopovtsev it was preserved a little. The brightest author of this period was ion snub-nosed. For a while this Old Faith monk led Komarovskim monastery on Kerzhentse, more lately he lived at the Ural plants Of demidova. The end of the life, probably, was conducted in the Volga Region. The large part of its compositions perished after the destruction Of komarovskogo monastery in 1832 as the most known work ions it is considered "history about the begstvuyushchem priesthood" (ok. 1779 ). Abounding shityu faktologicheskim material "history" it became source for the creation in THE XIX C. the "genealogies" of chapel.
As in the previous period, suppressing the majority of original Old Faith compositions was created by the representatives of bespopovskikh agreements. Vygovskoye obshchezhitel'stvo as before remained the center of pomorshchiny. Despite the fact that the representatives of the first "wave" of pomortsy left from the life, the literary traditions, placed by them, they continued to live. It is natural that the time introduced serious correctives into the thematics of the compositions of vygovskikh writers the secondary floor Xviii-xix of substances. Although as before in this center were created the works of "traditional" genres (word, lecture, sermon, message), one cannot fail to note the general reduction in the literary and publicistic merits.
From the number of the best vygovskikh authors of the period in question should be isolated the seeds of Petrov (1715-1787). By the basic work of this writer became "entertaining and thin, piety and persuasion the moving, theological and philosophical judgment about dogmas and rites of Christ's faith and external, nikonovoy". Furthermore, S.Petrov it wrote several words to the holidays, and also lectures in the genre of epitaph (Danil Matveyev, Nikifor semenov).
Kuzma Ivanov (1721-1783) as other writers of vygovskogo center, "was noted" in such genres as lectures on the holidays, sepulchral sermons even wrote a number of poetic dedications.
The author more than 20 compositions were Andrey Borisov (1734-1791), kinoviarkh Of vygovskogo obshchezhitel'stva since 1779 , which received acknowledgement as the "patriarch of bespopovtsev". He created several large dogmatic works, for example, the "book in 30 chapters" about the impoverishment of Christian love in all starovercheskikh tserkvyakh ". Andrey Borisov several took some pains himself, speaking against "zlochestiya of brakobortsev" in staroverii, after writing several compositions (questions, exhortations, exposures).

It should be noted that controversy about the marriage between bespopovtsami into the secondary floor XVIII- beginning. THE XIX of substances became one of the main themes of literary creation. Beginning was established to opposition in 1762 , when authoritative Old Faith writer from Starodub'ya Ivan Alekseyev wrote treatise "about the secret of the marriage", in which he formulated basic condition in defense of bessvyashchennoslovnogo marriage. The views of Alekseyev underwent development in the practice of Moscow pomortsev, concentrated around The pokrovskoy chapel. Moscow pomortsy Vasiliy yemel'yanov (1729-1797), Gabriel skachkov (1745-1821), Andrian ozerskiy (KON XVIII- beginning. THE XIX of substances), Fedor anikin (1721-1796) developed the study about the bessvyashchennoslovnom marriage and entered the controversy with vygovtsami and Moscow fedoseyevtsami.
From the side of fedoseyevtsev as the most irreconcilable opponent of the study about the marriage appeared the seeds (o.Sergiy) Of gnusin (ok. 1750-1839) - one of the leaders of the community Preobrazhenskiy cemetery. It propovedyval the study about universal celibacy both for young fedoseyevtsev and for starozhenov. At the same time, Gnusin did not reject the institute of marriage generally, condemning only the sexual side of conjugal relations.
Controversy about the marriage stimulated the appearance of a significant group of the Old Faith monuments (more than 150 it was text), in which besides questions of moral theology were affected social problems. It should also be noted that the controversy reflected reduction in the ideological authority Of vygoleksinskogo obshchezhitel'stva and dependence Of vyga on economic patronazha of Moscow and Petersburg merchants.
Another most important theme of the compositions of bespopovtsev was as before eschatology. As already mentioned earlier, initially the majority of the representatives of seacoast agreement was disposed sufficiently radically in this question. However, sufficiently soon the leaders of pomortsev, and after them and major portion of the followers of this direction of staroveriya engaged the more moderate positions. At the end 1730- X yr. in Vygovskoy desert was abolished the dogma about nemolenii for the sovereign, and the scene of action of antichrist is limited only by "nikonianskoy" church. Although in the seacoast compositions secondary floor THE XVIII century it is possible to reveal the different points of view from this question, the basic line, by which adhered to the majority on Vyge, in Moscow and other regions, it was moderate.

Should be isolated comprised in 1789-1790 pomortsem Timofeyem to Andreevs (1745-1808) the immense labor, entitled "panel of faith". Repeating, as a whole, reasoning A. Denisova (not without reason the "panel of faith" even is outwardly it is similar "by seacoast answers), T. Andreev speaks out about the antichrist as about certain uncertainty. With this interpretation of the essence of antichrist disappears even the anti-church directivity of the eschatological theory of pomortsev.

It is remarkable, that fedoseyevtsy, which at this time continued to propovedyvat' the anti-Christ's essence of power of the state and did not accomplish bogomoliye in the reigning monarch, in 1771 send to the explicit agreement with the government, after establishing by authorization and under the control of state the new center of its agreement - Preobrazhenskiy cemetery in Moscow. A similar inconsistency as a result brought in to a change in their eschatological study. Characteristic example - composition of Danil bityukovskiy (1763-1811)"about the antichrist, about four tsarstviyakh of entire peace and about the latter by antikhristovom" and the leader of Moscow fedoseyevtsev I. A. Kovilin, which, in contrast to the founder of the agreement of Theodosius, asserted that the antichrist reigns only in the church.
However, as in pomorshchine, in fedoseyevtsev was the authors of extremely radical eschatological theories. One them them is expressed in KON. XVIII century in the composition "about the authority of tsarist and svyatitel'skoy..." All the work is devoted to the proof of impossibility for the orthodox Christian of the authority of the ruling emperor- antichrist. And generally, it was asserted that since 1666 all Russian sovereigns were this antichrist himself.

In KON the xviii century within the framework of the newly formed bespopovskogo agreement - begunskogo, that is adhered to the most radical views, occurred the revival of extremely "left" eschatological study. Founder of agreement, Efim (1741 or 1744-1792), turned themselves to the means of Peter I - antichrist. As early as 1784 in the composition "razglagol'stviye about the present now between themselves in the ancient-church consequence certain z by each other of disagreements..." they formulated basic charges to Peter (adoption of the title of emperor, calendar changes and population census). This theme continued in their compositions the followers of Efim, the authors of such works as "otveshchaniye of Christians, when questions mi of bysha before Sinatom", "message from the Christians in favor by the pious reader", "brief meeting from the godly writings about the reign To antikhristove" , etc.
One of the characteristic features of the Old Faith literature of this time became the fact that together with existence of old and appearance of new it was center it appeared numerous authors, who created their works is outside center. Let us name the number of the names of the writers -bespopovqev, for example,: A. And. Krylov (Arkhangelsk), A. M. Zhukov (Yaroslavl'), A. And. Zaytsevskiy (Zaraysk, Ryazansk of lips), Ivan Vasil'yev (Chuguyev, near Kharkov) et al.

Separately it would be desirable to isolate one of the most fruitful Old Faith writers P. O. Curious (Plato Lvovich Svetozarov, 1772-1848). About 30 years it lived in Petersburg. Its literary activity here began and the large part of the compositions was created. List is working P. Curious it exceeds hundreds of names. Among them - letter, speech, epitaph, polemical works. In particular, its adherence to the "naonnomu" singing was reflected in the written in verse message to Andriyanu To skachkovu, where it scolds the latter for the singing "adverbial".
Greatest reputation P. Its historical transactions brought to curious: the "dictionary of 86 excellent into the important husbands starovercheskikh churches" and the "catalog or the library of the writers of starovercheskoy church". For creating this monumental work the author were required about 15 years (1813-1828). Composition was radiated in the manuscript copies, but since 1861 repeatedly it was published in the periodicals and the books.