Russian Orthodox Church History
Формат: 8° (16,5х10,5) Format: 8° (16,5х10,5 cm)
Датировка: 1780-1800 Date: 1780-1800
Количество листов: I-VI, 72, VII-XIV, л.32 чистый The number of sheets: I-VI, 72, VII-XIV, sheet 32 is clean
Бумага: филиграни: Клепиков I N 21 (1788), 951-955 (2-я пол. XVIII в.) Paper: Filigree: Klepikov I N 21 (1788), 951-955 (the second half of XVIII century)
Тип письма: полуустав Style of script: semi-ustav
Нотация: демественная пометная призначная Notation: demestvenaya pometnaya priznachnaya [visible]
Украшения: киноварные инициалы Ornaments: kinovarnaya initials
Содержание: л.1 задостойники, л.29 "Достойно есть", л.33 стихиры по 50-м псалме двунадесятых праздников, Покрову, Николаю Чудотворцу
The content: sheet 1: zadostoyniki, sheet 29 "Dostoyno est" , sheet 33 stichera on 50th psalm of Dvunadesyatyh holidays [the most important 12 Othodox holidays], Pokrov and Saint Nickolas of Myra
Виды распевов: демественный The type of singing: demestvenyy
Записи: обкл. верхней крышки карандашом: "N599/мал. 1921", л.I "Господи Исусе Христе Сыне божий помилуй мя грешнаго раба своего Е---Ф----", л.II полууставом, возможно рукой писца:"Сия богодухновенная книга нарицаемая демество Задостойники и стихиры по 50 псалме"
Notes: glued over. on the top cover by pen: "N599/small 1921", page I " Jesus Christ Son of God have mercy upon me, your sinful slave E---F---", sheet II by semi-ustav, possibly by the hand of the re-writer: "This spiritual book was called demestvo Zadostoyniki and stichera on 50th psalm".
Переплет: доски в коже с тиснением, нет кожи на корешке, застежки утрачены, обрез окрашен
Binding: the wood slabs with stamping, there is no leather on the back of the cover, the clasps are lost, the edge is painted
Сохранность: листы в начале и конце оторваны от переплета
Undamaged state: pages in the beginning and at the end are torn from the binding
Источник поступления: коллекция П.М. Мальцева
The source of arrival: The collection of P.M. Maltzev
Конфессиональная принадлежность: старообрядческая Confessional characteristic: Old Belief
Именной указатель: Е. Ф. Author Index: E. F.
Библиотека: Зональная научная библиотека Саратовского государственного университета Zonal Scientific Library of Saratov State University
St. George's Farm
A description of and the philosophy behind our settling on a New Mexican smallholding, its joys and its challenges, and the love of Christ and the Theotokos that led us to the land.
Wednesday, August 13, 2008
Information on the Russian Orthodox Agricultural Year
Earlier in the summer, I read Sergei Schmemann's Echoes of a Native Land: Two Centuries of a Russian Village. In the book, Schmemann, son of the eminent Orthodox theologian Fr. Alexander Schmemann, writes of his mother's family, the Osorgins, and their profound spiritual attachment to their pre-revolutionary estate, Sergiyevskoye. "Before I was old enough to know there was a Soviet Union, I knew there was a Sergiyevskoye," Schmemann writes.
Schmemann's grandfather, Sergei Mikhailovich Osorgin, was the last of his family to live at Sergiyevskoye, and his reminisces and memoirs provided much of the material for his grandson and namesake's book. The younger Sergei quotes the from the elder Sergei's memoirs in the very beginning of the book, "I believe everyone in a hidden corner of his soul has his Sergiyevskoye. For the Russians it does not have to be in Russia, or in France for the French: It is there where the soul first opened to receive God's universe and its marvels ... Sergiyevskoye is that lost worldly paradise for which we all yearn, believing that if only we could return, we would be happy."
Schmemann does a fine job of telling the story of his family's connection to Sergiyevskoye. The book is heartbreaking in the extreme, as the devout and cultivated Osorgins are removed from the land they love. Schmemann also accomplishes another purpose: he opens the heart of Russia, one might say, Holy Mother Russia, to the Westerner.
(Fr. Stephen Freeman has a beautiful extract from the book posted on his blog, Glory to God for All Things: A Letter from Butyrskaya Prison)
The part of the book I have turned to again and again was his description of the peasant agricultural year. What Schmemann describes is irrevocably lost, but his description of the still deeply religious Russian rural culture of 100 years ago was extremely poignant, all the more so, as it was soon doomed to die a quick death.
Here is a short extract from Schmemann's book:
In the village, the cycles of nature and religion were one. Farm work was ordained by saints' days, the season were measured in church feasts, the passages of life were marked by sacraments, and no undertaking was ever begun without the priest and a molieben, a service of prayer.
The winter was formally declared at an end on Yegor's Day (St. George, April 23) when the priest went into barns and stables to bless the cows and horses before they were released to pasture for the first time. Peasant women did the same in their sheds, sprinkling their cows with holy water and driving them outdoors. Then the clergy would move on to the fields, where the priest would sprinkle holy water in every direction. Tradition called for the deacon, in full vestments, to lie down on the ground and be rolled along until he was almost unconscious, but the deacon in the time of my grandfather categorically refused to do his part.
From then on, it was a furious race against time. Frost could still strike on an early May morning, so peasants kept vigil, and if temperatures dropped they rushed out to build smoky fires and to wrap the apple blossoms in a protective pall. Everything else had to be sown and fertilized before haying began, on Peter's Day (June 29). Soon the wild strawberries ripened, peering out from under the forest flowers --- Night Beauties, Ivan-da-Maria, Mother-of-God Teardrops, Ivan-Tea. Village children brought the berries to sell on plates wrapped in kerchiefs. Nyunichka was the designated buyer, bargaining in her fantastic Russian, and limitless strawberries were served at breakfast, lunch, and evening tea.
Harvesting began on the feast of the Kazan Icon of the Mother of God (July 8). August was divided into the "Three Saviors": the "honey Savior" (Feast of the Life-Giving Cross, August 1), when honey and beehives were blessed and summer began drawing to a close; the "apple Savior" (Transfiguration, August 6), when fruits were blessed: and the Feast of the Savior Not-Made-by-Hands (August 16), when the seed for winter rye was blessed.
On the day after the third Savior, a sowing machine was towed into freshly plowed and harrowed fields. A wooden cup of blessed seed was put on the machine, and Mikhail Glebov, the village foreman, led the peasants in prayer, facing by turn in each direction of the compass. Then he would crumbly holy bread into the seed and, walking hatless into the field, would cast it with a broad timeless sweep. Autumn had begun.
Soon came the first frosts, and the forests gradually fell silent. The last birds to head south were the rooks. It was said that they left on the eve of Pokrov, the parish feast at Sergiyevskoye, between the evening vigil and the morning liturgy. The weather worsened, the mud rendered the roads impassable, windows were caulked with moss, and storm windows were installed, with containers of coarse salt placed beneath the windows to absorb the moisture.
Winter reached its apex on Saint Spiridon's Day (December 12), when, according to peasant lore, 'the sun turns to summer, winter to the frost.' By then preparations were well underway for Christmas. Children made all the decorations for the tree, guided by the German governess. At last came Christmas---'the church service in the overflowing, overheated winter church, the festive singing, the smell of rough lambskin coats, the screams of babies who were being diapered in the dark over by the huge stove at the entrance before Communion...'
The Feast of the Baptism (Epiphany, January 6) when the frost was cruelest, was the day on which water was blessed. Rooks returned on the day of Saint Gerasim 'of-the-rooks' (March 6), and the thaw would start on the day of Saint Alexei "Snowmelt-from-the-Hills' (March 17). Soon it was Annunciation (March 25), when by custom all the songbirds that had been kept through the winter in a large cage in the dining room --- siskins, goldfinches, robins, bullfinches, and crossbills---were set free.
On Forgiveness Sunday, the beginning of the 40-day Easter Lent, servants would come by during evening tea---Yegor the steward, Yevmeniy the second steward, Filip the cook, the pantry steward, the stove-tender, the kitchen-boy---and, walking up to each barin, adult and child, they would bow low and say, 'Forgive me where I have sinned,' and would plant a kiss on the master's shoulder. To this the masters would reply, 'God will forgive you; forgive you me.'
Finally it was spring, Easter. This was the greatest feast, the celebration of resurrection and rebirth after the deep winter and strict Lenten fast. The entire week before Easter, Holy Week, was given over to church services and preparations. The coachman spent all his time gathering the ingredients and the cook nabbed volunteers to help prepare enough kulichi (cylindrical cakes) and paskha (a rich concoction of cottage cheese, cream, eggs, and sugar molded in a pyramid) for the festal table, and as gifts for the whole staff, and everyone spent Thursday between church services dyeing eggs. On Holy Saturday all these foods were blessed, and after the midnight procession and Easter service they were distributed.
[IsPartOf] Russian Orthodox Church History - Music/Songs of the Old Believers - History of the Raskol (schism)
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