As in the mundane, in the old believers the most significant holiday was Christmas. In the tradition of fedoseyevtsev were preserved the echoes of the performance of the ancient song Of "vinograd'ya". In the northern tradition "Vinograd'em" usually were called congratulatory songs, with which they made a turning movement by house to Christmas. Song was included both in yuletide and in the wedding ritualism. On The recollections V. By k. shikhalev, the executor of spiritual it is verse and pesnopeniy, on the short heavy horse they sang into Christmas special verse with the refrain "vinogradiye, red- green my", which also Paley and on the weddings. When they walked to glorify, Paley's then usually standard of tropar' "Christmas is your Christ God our", kondak "placing the day presushchestvennogo it razhdayet" and irmosy to holiday "Christ it razhdayetsya" and "Saviour people of chyudodeya". These oral of pesnopeniya exist everywhere in Central Urals. Together with spiritual pesnopeniyami in the Vyatsky manuscript tradition are discovered the texts of vertepnoy drama. As is known, den arrived to Russia from the Ukraine and Belorussia, but in THE XIX century it already became the property of the culture of Russian province. In one of the manuscript the collections, which exists on the short heavy horse the texts, timed to the performance of drama about tsar irode, were discovered. Where they are created, until it is clear. On the first impression, the dialect pronunciation, which accurately transmits the phonetic transcription of talk, and the artistic formulation (the so-called "primitive"), it is possible to see peasant origin. Judging by the multi-numberrecords of owners (members of one family of Popovs), collection was written in THE XVIII century the unusualness of the manuscript in the fact that it sodnrzhit entire cycle, "vertepnykh" it is verse. In the traditional collectors of spiritual they are verse they are not encountered. Of 25 it is verse 12 they reveal the content of known christmas record about tsar irode. Besides them into collection entered the verses of lenten cycle (verse about Adam "he burst into tears Adam before the paradise costing", verse about Yakov and Pilate), which reflect the symbolism of the confessed moods of the lenten and Holy Weeks of great post. Complete collection the verses, dedicated Nicolas and to the assumption of Mother of God. Selection is verse, artistic formulation they reveal the symbolism of the content of collector. In the primitive ornamental headpieces are repeated the images of grape cluster - "vinogradiya", the symbol of fertility, and cross - symbol of suffering and rescuing. The first connects subjects with the people perception of Christmastides, Christmas, from which they began to sing "vinograd'ya" and kolyady on the north (in the Arkhangel'sk, The the vologodskoy. The Pskov provinces, in the North Urals and on the short heavy horse). The second symbol - cross is connected with the confessed and lenten motives. "vinograd'ya" open verse, it opens and shuts cross: so on l. 32 rev. tail piece depicts cross on Golgotha mountain. Thus expressed the idea of the yuletide cycle: from the Christmas- generation to the rescuing on the cross through the baptism- repentance. In this context the subjects about Adam and Pilate- tormentor become clear. Adam was they will precipitate into hell, after completing the fall of man. In order to expiate its fault, Christ completed condescension into hell in order then to pass the way of tortures into the atonement of Adam and to be raised on the cross, after overcoming sufferings.
The completing collection verses Nicolas and to the assumption of Mother of God are inverted again to the symbolism of the fertility: assumption is connected with the harvest of bread, and Nicolas - assistant in the agricultural works. From the Christmas- generation through the repentance- suffering to the resurrection- rescuing and the assumption - this is the Christian- philosophical sense of the calendar of the holidays, isolated in the spiritual verses of collection. And all this is subordinated to the archaic- heathen idea of fertility.
Collector does not have a lecture, but undoubtedly, it rehearsed, since the selected texts of vertepnoy drama relate not to the subject, but to the vocal inserts. In the titles there are indications of voices. Probably, as everywhere, the performance of singing was oral, and text was written for the memory. To the same christmas cycle is justifiable to carry the verse, which is encountered in many manuscript texts by the name "cradle To isusu to Christ": "is sensible Budde, against the excellent son" (with the refrain: "lyuli, lyuli"). Alileshnaya cradle from a musical point of view can be correlated with the appropriate extolling songs in the folklore tradition. Nearest of all, they adjoin the the opeval'nym to songs, although data after singing contains the features of velichaniy and folklore, and standard.
Is uncommon manifestation in the Old Faith practice of the elements of smekhovoy tradition to the carnival and other holidays. In the oral repertoire of the same fedoseyevtsev of short heavy horse we encounter, for example, parody to church velichaniye, dedicated to carnival. The cases of the existence of parodies to the church texts in the mundane medium (against this later), are known, but in the Old Faith way of life they, until now, not were fixed. The sources of this tradition raise, most likely, to THE XVII century, noted for the bloom of democratic satire in the literature. Velichaniye to carnival raspeto on all canons of smekhovogo genre. Text is comprised "obscene", and after singing it is undertaken from the genre of velichaniya, which had standard it is such to the holidays to the Old-Russian saints: the novice by words "we call tya holiest carnival...".
Another genre, which is in no way entered in the Old Faith tradition - satire. Thus, in the oral tradition of the most radical agreement of Kirov old believers - filippovskogo (seacoast), unexpectedly was revealed verse about the hop. Hop in the folklore was always the personification of brazhnichestva and gulyaniya. We know, how strictly old believers related to pitiyu, and nevertheless is precisely in their medium sung the satiric portrait of the hop, which was gone on the spree in one muzhichonke: "as in the city it was in Kazan".
In the folklore tradition not of old believers it is possible to find numerous parallels to this means. In particular, in many places for Russia, was very disseminated known dance song "over khmel'ko". Verse about the hop in its intonation- rhythmical sources also has a similarity to the dance. In the verse, in contrast to the song is more sharpened satiric aspect. Probably, old believers, understanding the role of laughter as unique disclosure, used this verse as the means of moral effect. Here their ideology coincided with the Old-Russian. It is characteristic that not only the old believers come out as the carriers of the most archaic traditions of the smekhovoy culture, which reached us in the literary sources. Apparently, this adherence was caused by the high literacy of the peasant population: book, that reads and recording, and knowing its literature. The named examples can be correlated with the monuments of Old-Russian bookishness, and first of all, with the "service to bar", created on the usol'skoy earth, in Stroganovs's votchinakh. "service to bar" is the complete parody in entire diurnal cycle of divine service, which includes readings and singings. The fact that it rehearsed, to doubt not to feel, since in the text there are corresponding stage directions of witty nature to the performance in one or other voice or another, on pesnopeniya, sufficiently easily reproduced, in spite of oksyumorony. Service in the highly professional medium was comprised, by people by choirboys, who wonderfully understand parodical effect from the comparison of those distorted it was text with officially taken rospevom. According to the same principle of raspety and Old Faith satiric texts.
Thus, the calendar of old believers composed ideological basis in understanding of the picture of peace. The oecumenical value of calendar was expressed in its eternally repeated principle of generation - dying - resurrection; historical - in the spiritual stay of the fates of human, in their civil, selfless, missionary, martyr, wonder-working activity, in restoration and strengthening of historical memory; natural - in the familiarizing with the known cycle of the rotation of twenty-four hours, sedmits, year with the inviolable order of working days and holidays - it is working and leisure, where holiday and leisure also were received as kind "the raboty"- creative activity, achieved within the framework of tradition on the steady canons.
A strict regulation, secret rules in the ideological comprehension of calendar contributed to molding of the behavioral complex of man. Oecumenical and historical was the property of khramovogo deystva, it required of the man of the high spiritual understanding of this experience; however, natural cycle more was considered the lot of domestic and mundane life, and partially it were accomplished in the temple, and partially house, in the family, in the places of communal meetings (out of the temple), or in to peace. Here it came into force the oral tradition, which is touched with the forbidden mundane and which causes other behavior, which allows the start in mundane rites. Prohibitioies in this case, were removed either completely or they remained partially at the everyday level; however, as far as songs, motions, entertainment side are concerned, the degree of participation also was allowed different, depending on the consciousness of old believer himself. For example, fedoseyevtsy of short heavy horse are sufficiently informed about the wedding mundane rite, they attended vechorki and round-dances, they became acquainted with the representatives of the opposite floor of other agreements and freely they associated with them. Chapel and Austrians even entered into the mixed konfessional'nye marriages. This was allowed only between the old believers of different agreements, since view to the faith, the observance of rites according to the books of Old-Russian calendar remained general. Was forbidden the entrance into the marriage with "nikonianami" in view of retreat by them from the old books, and consequently also that order, which was concluded in the calendar and introduced its nuances into the ritual side. With the the mundane -nikonianami of relation there were sufficiently official, in adult even hostile. Young people associated more unconstrainedly. One of the Vyatsky old ladies recalled, that the girls -staroobr4dki frequently walked to the "mundane" on supryadki, but only with their kvass. For this them they called by "kvasnitsami". The round-dances conducted on the spring: mundane and old believers on one clearing, but each in its round-dance.
Were preserved literally fragmentary musical evidence about the familiarizing with the people rites. In spite of closure and insulative property from the orthodox population: old believers preserved in the custom people traditional rites and songs. According to the evidence of old believers themselves their musical priorities depended on life cycle.
In the early life cycle of up to 20 years the musical education of girls and fellows was passed under the effect of the adult; the old men, who trained together with bogosluzhebnymi napevami for singing spiritual it was verse; and the parents, from whom imitated the folk songs with their local dialect musical language.
At the average ripe age of woman, activity of which acquired active nature, fulfilled, in essence the folk songs (thinner spiritual verses): circular, recreation areas on the gatherings predominated in molodushek 1-2- GO it was annual marriage, the songs of wedding rite in the young and elder women (friend, relatives, their wedding). In the long years of family life home and family, drawn-out, working and other songs sounded in the repertoire of women.
The men of average age, being on the military service or in war, on the waste trades, mastered the new layers of the song creation: rekrutskiye, soldier, historical. Their repertoire on the return home enriched local tradition. At the elderly age both the men and women moved away from the "fuss of peace", from the daily family concerns, and they returned to the bogosluzhebnomu singing, to which they were trained in the childhood. Especially this was importantly for the old believers, who entered the cathedral, or into the fraternity. They could sing only in the service and spiritual verses. In each community there was also the special group of the singers, who from the generation to death were the keepers of bogosluzhebnogo singing, being trained to it from the parents, competent old men, special teachers. After aging, they themselves became workers and they transferred by the circle their vocal knowledge. Their culture of singing differed significantly from conventional in the community.
In the working working days the singing occupied enormous place. Without the songs bypassed not one working process, in the vegetable-garden, in the field; "on the leading strings", helping to place cottage, to mow, to rake up, to gather hay or harvest. Paley in the scaffolding, gathering berries and fungi, struggling mail on the villages. Without the singing was conducted not one holiday of the ritual nature: wedding, send-offs into the army, leisure and leisure. Send-offs into the last way were accompanied by singing spiritual it was verse and official pesnopeniy.
The fastening of songs inside the annual cycle it was verse connected with the calendar confinement. In autumn, after the end of agricultural works, celebrated the weddings, which were being characterized by in old believers the expanded musical- dramatic action with the start of the mundane folk songs of local tradition. In women autumnal season began to the turn of supryadok, where predominantly sounded drawn-out, in Central Urals "progolosnye" songs. Young people were gathered to "vecherki and gatherings", where play, comic, dance, circular songs sounded. Although this was forbidden, during the dances were formed "noise" improvised orchestras, which accompany folk songs and pripevki. They played on the spoons, on the saw, to stove shutter, combs, the leaf of paper.
At the holidays comic and dance songs were popular. Completely not acceptable were counted accordion and balalaika, as anti-Christ's invention. From the wind tools in the Kama Region and in the Urals got accustomed the pipe.
They in autumn accompanied fellows into the "recruit". Walking recruits they were extended to 10 days. Drove by the tops according to village entire "train", Paley rekrutskiye, soldier songs, and also drawn-out from the "man lyric poetry".
In period of christmas post following after this to sing secular songs blamed, they were limited to spiritual verses.
On the night under Christmas the young people walked "dressed up" along the houses, singing merry songs and even folk songs "on saint they joked". Tyuey obryazhalis' into shushkanov they developed scenes with the bull (dressed up). Entertainment with the singing filled entire time of Christmastides to Kreshchen'ya. In the locked settlings the pripevki- sentences to "priskazul'ki" hummed even during the guess-work. In Vereshchagino, for example to the fast wedding of Paley "koshovki bezhat, at the church look", and to road - "on the peg two vorobyshka, where they will take off, there they will fly", and fast death - "horse pryshshet, it runs, house it tashshit". They guessed also without the songs, although this was forbidden. In the winter play songs popular were "it sits Drema", "Zayushka, jump into the garden"; also were developed songs "Christmas was baptism", "walks tsar circle it is new city". On carnival, during the "coils", Paley song "kaki it fell", they drove on the horses all around of villages with the drawn-out. Married walked to "gost'bu". After being entertained and after leaving because of Paley's table drawn-out, comic and dance (during the food to sing it is forbidden).
In the great post spiritual verses remained basic genre. To Easter were arranged "kachuli" and Paley "merry, drawn-out, etc.".
Special position in spring was assigned to round-dances. Circles conducted, being gathered by entire villages into several hundred people. In the Urals and on the short heavy horse of wench -staroobr4dki they walked by separate circle from the mundane in such a case, when the entire population during the large holidays was assembled. In the Urals to the trinity and in perfumes the day of Paley "Aleksandrovsk birch", "downward through the sea", "in luzyakh", "in winch, winch".
In summer during the harvest-time to the secular songs there was a prohibition as to the remaining entertainments. On the mowings the round-dances no longer conducted, Paley drawn-out songs and spiritual verses. During an increase in the cereals the songs in a number of places completely abolished.
Of the ritual actions in the Old Faith medium best anything remained the wedding. Wedding rite included in the majority of Old Faith settlings the basic stages, inherent in the traditional orthodox: agreement, the bride-shows of bride, to rukobit'e, pilgrimage, "propoy", gifts and blessings. After match-making in bride was arranged the party, to which the fiance came and he entertained girls by sweetnesses. Before the wedding the bath was arranged to bride. Bath ritual was brought to the minimum (without prichetov). After bath bride they expected fiance with poyezzhanami. After entertainment bride they conveyed under the corona or into the house to the fiance, where them blessed the parents of fiance by icon and by the round loaf of bread. In the house of young "started for the table", after which the match-maker took away bride in order to complete the rite of raspletaniya of scythe. After this, began the feast, at end of which young were removed "on it podklet".
All moments of action were pierced by songs and prichotami. Prichoty in the northern and Ural wedding occupied central place. The performance of traditional everyday rite in the Old Faith tradition compensated the absence of the church marriage with its main sacrament - wedding, which the old believers -bespopovqy did not recognize. Wedding substituted in a number of cases either the rite of raspletaniya of scythe in bride with prichotami or the symbolic circumscription of young around the table with the bread. The accomplishment of pre-Christian rite was considered sin in old believers; therefore frequently participants in the wedding bore punishment and absented themselves from the cathedral to the specific time.
In northern Priural'e there were also weddings by "ubegom". Song repertoire was borrowed or was transferred by pillar from the wedding action traditional for this locality. Most interesting in the Old Faith people repertoire are progolosnye songs. Lyric songs are characterized by rare raspetost'yu and early forms of mnogogosloviya.
The intermediate component between the songs and bogosluzhebnymi pesnopeniyami in old believers are spiritual songs. In a number of places they replace the entire genres of the narodnopesennogo skill: In the agreements with the rigid regulations (pomortsev, bespopovtsev, separate senses) since ancient times it was prescribed instead of the songs to sing the spiritual verses: on the wedding parties, in the family, on the mowing and other everyday situations. Spiritual verses existed in the Old Faith medium in two forms - oral and written. Written texts appeared earlier. In THE XV century they were isolated from the the bogosluzhebnykh it was text the local content, they were written by the hooks and Paley on osmoglasiyu. Basic subjects called to the repentance. Them were characterized emotional tone, edification and lyric relation to that depicted. The confessed verses carry to the rhythmical poetry. The confessed lyric poetry served as basis for the Old Faith it was verse. The manuscript the collections, in which were extracted the verses we could be notirovannymi and nenotirovannymi. The early collectors OF THE XVII century as a rule are notirovany. The practice of the record of some verbal it is text it is outlined from the middle OF THE XVIII century. But this does not mean that the nenotirovannye texts not of Paley. Simply from this time enters into custom performance it is verse on napevke. Of melodies it is text in each locality they had its versions they were reproduced in the oral form. Thus appeared the poluustnaya tradition of existence it was verse. The verses of purely folklore origin in old believers are encountered extremely rarely and they are the late records of archaic subjects (about Yegorii brave, about semiglavom to snake, etc.). In the number of early written is verse it were preserved the subject about Adam.
From THE XVIII century in the Old Faith center on Vyge is added the independent poetic school, which enriches spiritual musical lyric poetry by virshevymi compositions. Because of the vygovskim teachers By denisovym (to Andrey To semenu) in the monasteries is inoculated the taste for baroque vocabulary and syllabic versification.
Notirovannymi by verses is presented a complete circle of large holidays and a number of the compositions, which reflect the history of vygovskogo obshchezhitel'stva. Majority this type was verse circulated in the hectographic publications of the beginning OF THE XX century. The unique tradition of fedoseyevtsev, which illustrated the verses of the eschatological content and created its type of manuscript verse collections.