After reference into The pustozerskiy jail of some outstanding leaders of Old Faith motion, here arose the small circle of writer- Old-Believers, which became the unique phenomenon of Old-Russian culture. In 14 years of joint conclusion the proto-priests Avvakum and Nikifor, priest Lazarus, monk Yepifaniy deacon Fedor Ivanov created about hundred original compositions, written in the different genres: message, "conversations", chelobitnye, the "interpretations", autobiographical narrative and the like this literature had an enormous effect on Russian reader's audience, and, first of all, to the peasantry. The subject collectors, comprised in Pustozerske, edited by the authors, and then were transferred by them for the "circulation" to skillful clerks. With the copying the typists attempted to give to lists maximum similarity with the printed book, to which the old believers fed large respect.

The timid attitude of Old-Believers toward "pustozerskim sufferers" led to the fact that already in THE XVII century appeared the significant number of "false" compositions, cited authors. At the same time, the particular correspondence of pustozerskikh prisoners frequently, in view of their authority, was used by Old Faith bibliophiles for the reinforcement of its personal views and opinions. Obvious case - positive answer of Avvakum to the demand about the relation self-immolation, multiplied by dissenters, became "lawful base" for the numerous "cinder".
One of the most important dogmatics- publicistic books of early Old Faith became work "answer of orthodox", begun in deacon Feodor even in Moscow and finished in Putozerske. In this composition was reflected almost entire assembled by old believers critical material about the correction of the bogosluzhebnykh books.
The value which is not smaller for the formation of the ideology of Old Faith motion have two chelobitnye of the priest of Lazaruses (1669 ). Proniknutye by eschatological moods chelobitnye only by a few repeat the materials, assembled by Lazarus in the "roll". In this case the criticism of church dogmas is unique illustration to the eschatological theory of the author.
As the most famous monuments of Old Faith literature are considered the lives of the proto-priest of Avvakum and monk Of epifaniya, created by them in 1672-1675 it does not be subject to doubt the close interrelation of these works. They both are comprised as of separate connect together the topical "blocks". It is obvious that both writers during the joint night vigils repeatedly "let out a secret" to each other and the remaining "bartenders" of history from their life. In this case the texts of oral stories literarily sharpened, acquiring, from one side, folklore features, and with another - reaching the apexes of "high" literature.

One should also mention about some other works Of pustozerskogo center. the "book of exposures and gospel of eternal", was written by Avvakum in 1679 (other information in 1673 ). The dogmatic dispute of the author with deacon Fedor served as occasion for its appearance. In the composition is presented the study about SV to trinity and God- word, about soul and means of god in the man, answers to the questions are given: that is an essence Bozhiye, nature, hypostasis , etc., it is discussed the descent of Christ- rescuer into hell.
Important place in the creative heritage of Avvakum occupies the "book of conversations", which consists of 9 chapter- conversations. This monument was created in 1673-1675 with material for the "book" was the epistolary archive of pustozerskikh prisoners. Answering the letters sent from entire Russia, Avvakum knew how to gather these notes to together and compose original composition of them.
The number of theological- moralizing works includes also belonging to the feather of Avvakum "book of interpretations and moralizations" (1674-1677). In composition the composition is divided into 5 parts: 1) interpretation to the psalms with the application of judgments about patriarch Nikon's activity; 2) interpretation to 9 chapter the books by parable and to 4-6 chapters of the book of wisdom are Solomon; 3) interpretation to some chapters the book of the prophet Of isayi; 4) moralization as one should live Christians; 5) turning to the addressee of the "book" to Simeon.

One of the latter on the time of creation pustozerskim composition is "message from Pustozerska to the son to Maxim and other relatives and brothers on the faith", written by deacon Fedor (KON the 1678- beginning. 1679). Although this work has a form of particular letter, its social value leaves far beyond the framework of this type of messages. Actually, this the same autobiographical life as those, which were discussed above. By the genre construction the "message" is multiplan: in it dogmatics- polemical, theological and literary- polemical directions are represented. Structurally composition consists of 3 parts: the 1st contains deacon Fedor's story about his dogmatic disputes with Avvakum and Lazarus; 2-4 it is dedicated to the criticism of correction by nikonianami of epithet "true" in the text of the "symbol of faith" and of other changes in the bogosluzhebnykh books; 3-4 tell about the events of the first years of church division with the start of autobiographical data of the life of Fedor.
Summing up the sums, it is possible to note that the Old Faith world view, expression of which became literature, was formed in the sufficiently developed and numerous layer of the Russian church "intellectuals" of middle - second-half THE XVII century these were cultural people, well familiar with the wide circle of national and West European bookishness. In view of objective and subjective reasons already in THE XVII century in Russia appeared several large literary- publicistic it was center, the result of work of which became not only appearance of several hundred original compositions of different genres, but also appearance of this concept as "Old Faith manuscript book".