"Kabaku service" ("Feast of tavern yaryzhki") - Russian satirical work of the 17th century, parodying church services.

Characteristic

The text of the Kabaku Service has been preserved in three copies, all of which date from the 17th-18th centuries. but the text itself is a sample of the 17th century. VP Adrianova-Peretz identified the sources for the parody - these are "small" and "great" Vespers with a canon (main text) and a life (the last part of the text, where the life of a drunkard is presented). The Kabak Service is an example of a satirical work imitating a church service. The author is well acquainted with the liturgical texts, since he competently parodies not only some parts of the chants, readings and lives, but also the routine of the service. This work was popular in the 18th century. in Moscow and Nizhny Tagil, and at the beginning of the XX century. it was known about him in Siberia.

Plot

First, a pseudo-date of service is given ("the month of Kitavras on a ridiculous day") and who is conducting this service. The service takes place in a tavern and the objects of service are cups, rings, mittens, trousers, etc. The text says that they drink wine, beer and honey. There is a condemnation of drunkards, drunkenness, tavern in a satirical manner. The main theme of the work is that the tavern rob people to the point of poverty. The perniciousness of the tavern is also revealed - to continue the spree, people go to theft.

"KABAKU SERVICE"

Among the satirical parody works of the 17th century, using the form of church services and the lives of the saints, is the story "The Service of the Kabaku".

The meaning of the story is to denounce the tavern, to show the destructive results of drunkenness. The tavern, the "unfulfilled womb", appears in the story as the all-devouring Moloch, from which there is no salvation for a weak-minded person. The author describes the tragedy of a drunken man. Here he comes to the tavern, well-behaved, reasonable. At first he begins to drink involuntarily, then he drinks with a hangover, and later he drinks himself and teaches people. And then, not remembering himself, he goes from house to house in search of wine, although they do not call him, and scold. It should be "run away - the author teaches, as if from a louse, eating a person." In a short hour of drinking wine, the wisdom of a person disappears, nakedness, madness, and shame sets in. Drunkenness leads to the devastation of the house, the death of the family. The author notes that drunkenness leads to crimes. Having drunk everything, drunkards steal from visitors and receive punishment for this. As the author notes, the old age of drunkards "is dishonest, not long-term ..., not by Christian death, many people die of wine."

In the story, the author lists all those who contribute to the "unfulfilled womb" of the tavern. Here is a priest and a deacon. They carry skufies, hats, and service books to the tavern. Monks carry robes, hoods, clerks - books and translations, philosophers exchange wisdom for stupidity, “unkind wives give away fornication and stinginess,” and good women receive disgrace, cooks change their skills for a glass of wine, foresters give martens and sables. It is sad that all those who love the tavern leave their parents, and only when death comes, the author complains, do they remember their parents, but too late.

The satirical effect of the story is achieved by using the text of the church service (small and large vespers), as well as hagiographic literature. The author also uses the combination of a high form of church chants with a low content, which depicts all degrees of the fall of drunkards, which was unacceptable at that time. The well-known prayer "Our Father" is also parodied in the story: "Our Father, like thou sitish now at home, yes, your Slavite name is by us ... may your will be done as at home, as in a tavern ... and leave our debtors our debts. , as if we also leave our bellies in the tavern ... But save us from prison. "

This talented satire denounces "tsar's taverns" and such a human vice as drunkenness. Drunkenness is portrayed as an expression of mental weakness, which must be fought. Drunkenness is a moral fall of a person. It leads a person to shame, ruin, disease, prison. The story was not only accusatory, but also instructive in nature.

Church service.

Characteristic

The text of the Kabaku Service has been preserved in three copies, all of which date from the 17th-18th centuries. but the text itself is a sample of the 17th century. VP Adrianova-Peretz identified the sources for the parody - these are "small" and "great" Vespers with a canon (main text) and a life (the last part of the text, where the life of a drunkard is presented). The Kabak Service is an example of a satirical work imitating a church service. The author is well acquainted with the liturgical texts, since he competently parodies not only some parts of the chants, readings and lives, but also the routine of the service. This work was popular in the 18th century. in Moscow and Nizhny Tagil, and at the beginning of the XX century. it was known about him in Siberia.

Plot

First, a pseudo-date of service is given ("the month of Kitavras on a ridiculous day") and who is conducting this service. The service takes place in a tavern and the objects of service are cups, rings, mittens, trousers, etc. The text says that they drink wine, beer and honey. There is a condemnation of drunkards, drunkenness, tavern in a satirical manner. The main theme of the work is that the tavern rob people to the point of poverty. The perniciousness of the tavern is also revealed - to continue the spree, people go to theft.

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Literature

• Adrianova-Peretz V.P."The feast of tavern yaryzhek": A parody-satire of the second half of the 17th century // Proceedings of the Department of Old Russian Literature. - L .: Academy of Sciences of the USSR, 1934 .-- T. I. - S. 171-247.
• Bobrov A.G., Sapozhnikova O.S. Pub service // Dictionary of scribes and bookishness of Ancient Russia. - SPb .: Dmitry Bulanin, 1998. - Issue. 3. Part 3. - S. 478-479.
• Likhachev D.S., Panchenko A.M., Ponyrko N.V. Laughter in Ancient Russia. - L .: Nauka, 1984 .-- 295 p.
• Smilyanskaya E. B. On the question of the folk culture of laughter in the 18th century: (Investigative case about the "Service of the tavern" in a set of documents on blasphemy and blasphemy) // Proceedings of the Department of Old Russian Literature. - SPb .: Nauka, 1992 .-- T. XLV. - S. 435-438.
• Stafeeva O.S. Folk ritual symbolism and mythological representations in the poetics of "Services to the tavern" // Proceedings of the Department of Old Russian Literature. - SPb .: Dmitry Bulanin, 1996 .-- T. 49 .-- S. 133-140.

An excerpt characterizing the Kabaku Service

But despite the fact that he firmly believed that he was a Neapolitan king, and that he regretted the grief of his subjects who were leaving them, recently, after he was ordered to enter the service again, and especially after a meeting with Napoleon in Danzig, when the august brother-in-law said to him: "Je vous ai fait Roi pour regner a maniere, mais pas a la votre" for a business he was familiar with and, like a horse that was eaten away, but not overweight, fit for service, sensing himself in a harness, he played in the shafts and, discharged as brightly and expensively as possible, cheerful and contented, galloped, not knowing where and why, along the roads Poland.
Seeing the Russian general, he threw back his head with hair curled up to his shoulders in a royal, solemn manner and looked inquiringly at the French colonel. The colonel respectfully conveyed to His Majesty the importance of Balashev, whose name he could not pronounce.
- De Bal macheve! - said the king (with his decisiveness overcoming the difficulty presented to the colonel), - charme de faire votre connaissance, general, [very nice to meet you, General] - he added with a royal gracious gesture. As soon as the king began to speak loudly and quickly, all the royal dignity instantly left him, and he, without noticing himself, switched to his characteristic tone of good-natured familiarity. He put his hand on the withers of Balashev's horse.
- Eh, bien, general, tout est a la guerre, a ce qu "il parait, [Well, general, things seem to be heading for war,] - he said, as if regretting a circumstance that he did not could judge.
- Sire, - answered Balashev. - l "Empereur mon maitre ne desire point la guerre, et comme Votre Majeste le voit," Balashev said, using Votre Majeste in all cases, [The Russian Emperor does not want her, as your majesty please see ... your majesty.] With the inevitable the affectation of the increased frequency of the title, referring to the person for whom the title is still news.
Murat's face beamed with stupid contentment as he listened to monsieur de Balachoff. But royaute oblige: [the royal title has its duties:] he felt the need to speak with the envoy of Alexander about state affairs, as king and ally. He dismounted from his horse and, taking Balashev by the arm and moving a few steps away from the respectfully awaiting retinue, began to walk back and forth with him, trying to speak meaningfully. He mentioned that the Emperor Napoleon was offended by the demands for the withdrawal of troops from Prussia, especially now that this demand had become known to everyone and when the dignity of France was insulted by this. Balashev said that there was nothing offensive in this demand, because ... Murat interrupted him:
- So you think the instigator is not Emperor Alexander? He said unexpectedly with a good-natured stupid smile.

Yuri Ilyich, a researcher at the academic research institute, during the years of perestroika becomes the object of recruitment by a certain organization calling itself the "editorial board". The "editors" Igor Vasilyevich and Sergei Ivanovich, who came to him directly at work, demand that he use his unusual abilities on their instructions: Yuri Ilyich is an extrapolator who knows how to transfer himself into the future.

Moving in time, Yuri Ilyich finds himself in 1993 - in the era called the Great Reconstruction. It is dangerous to move around the dark Moscow, riddled with an icy wind without a weapon; the hero's coat, like that of other passers-by, is bulging out by a Kalashnikov. In the middle of Tverskaya, tanks are now and then rushing by, explosions rumble near Strastnaya Square, and the streets are raided by fighter detachments of the sobriety fighters. Occasionally, the hero turns on the transistor, saving precious batteries. The radio broadcasts news about the congress in the Kremlin of countless parties, whose names sound phantasmagoric - like the Constitutional Party of the United Bukhara and Samarkand Emirates, information from the newspaper of American communists "Washington Post" is also reported ...

Fleeing from another round-up, Yuri Ilyich finds himself in the dark entrance of the house where he spent his childhood. Here he meets a woman from Yekaterinoslavl (formerly Dnepropetrovsk), who came to Moscow for boots. Through the back door, they manage to escape both from the detachment of "Afghans" killing the passengers of the old Mercedes, and from the round-up of the People's Security Commission, which cleans Moscow houses of bureaucrats. They walk past the black ruins of the Peking Hotel, inhabited by Moscow anarchists. Recently in one of the windows the corpse of a "metal worker" who was executed by the executioners from Lyubertsy was hanging on a chain. Near the house with the "bad apartment" described by Bulgakov, pickets of "Satan's retinue" in cat masks are on duty.

Having learned that Yuri Ilyich possesses invaluable coupons, according to which the essentials are issued, the woman does not lag behind him a step. She tells an unexpected companion about what a rich life she had before - until her husband, who worked at a car service, was killed by her own neighbors. The woman first curses up with the owner of the coupons, then gives herself to him right on the bench covered with frost, and then, cursing from class hatred towards the “Moscow journalist”, tries to shoot him with his own machine gun - all for the sake of the same coupons. Only another round-up of the People's Security Commission, from which both are forced to flee, allows the hero to escape death.

He describes all these incidents to his "editors", returning to the present. Finally, they explain to Yuri Ilyich what the main purpose of the recruitment is: in the future there is an extrapolator “on the other side,” which they are trying to identify.

The hero plunges again in 1993. Having escaped the roundup of the Commission (the captured "residents of the house of social injustice" are sent to the Moscow Art Theater building on Tverskoy Boulevard, where they are destroyed), Yuri Ilyich and his companion immediately become hostages of the Revolutionary Committee of the fundamentalists of Northern Persia. Those identify their enemies by the presence of a cross on their chest - in contrast, for example, to the "knights" -anti-Semites in black jackets, for whom a sign of baptism is knowing by heart "The Lay of Igor's Campaign."

Miraculously leaving the fundamentalists, involuntary companions come to a chic night pub to see Yuri Ilyich's friend, a youthful Jew Valentin. Music plays in the tavern, visitors are served delicacies: real bread, American pasteurized ham, French pressed cucumbers, moonshine from Hungarian green peas ... Here Yuri Ilyich finally learns that his companion is called Yulia. Once again, finding themselves on Strastnaya Square, they observe how the restoration of the monument to Pushkin, blown up by the Stalinist terrorists for the poet's non-Slavic origins, is proceeding.

In the metro, Yuri Ilyich manages to buy a Makarov pistol to replace the machine gun he lost in the raids. In the carriages of night trains, naked girls dance, people in chains, in tailcoats, in the spotted combat uniform of paratroopers who have recaptured in Transylvania; teenagers sniff gasoline; sleeping rags from starving Vladimir and Yaroslavl.

Having got out of the metro, Yuri Ilyich finally drives away Yulia, ready for anything for the sake of boots. A strange, luxuriously dressed man immediately approaches him, treats him to cigarettes "galoise" and starts a conversation about what is happening in the country. By his free gestures, by the old-fashioned habit of constructing a phrase, Yuri Ilyich understands from what time his unexpected interlocutor arrived ... He believes that the bloody nightmare and dictatorship are the result of unreasonable social surgery, with the help of which the anomaly of Soviet power was destroyed. Yuri Ilyich objects: there was no other way to recover, and now the country is in intensive care and it is too early to make a final forecast. The interlocutor gives Yuri Ilyich his phone number and address, offering help if he wants to change his life.

Returning to the present, Yuri Ilyich again falls into the clutches of the ubiquitous "editors". They are sure that the hero's nighttime interlocutor is the wanted extrapolator, and they demand to give his address and telephone number. On the next journey in 1993, the hero goes with his wife. At the Spassky Gate, they see the white tank of the dictator General Panaev, accompanied by riders on white horses, rushing into the Kremlin. On Red Square, food is given out according to coupons: yak meat, sago groats, bread from the Common Market, etc.

Yuri Ilyich and his wife are going home. They are overtaken by fugitives from Zamoskvorechye, Veshnyakov and Izmailovo, from the workers' districts, where the militants of the Party of Social Distribution take away everything from people to their shirts and give out protective uniforms. Yuri Ilyich throws out a card with the phone of his night interlocutor, who offered him to change his life, despite the fact that he understands: his wife would be in the place only where the “night master” called - where “they drink tea with milk, read family novels and do not recognize open passions. " At this moment, Yuri Ilyich sees his "editors" threatening him with a pistol from the passing Zhiguli. But in the nightmarish future time in which he decided to stay of his own free will, the hero is not afraid of these people.

Retold

Eremu was found, Thomas was found,

Erem with a whip, Thomas with a batog,

Eremu is hit on the back, and Thomas on the sides,

Erema left, and Thomas ran away.

Troy sledges are running to meet them:

Erema touched, and Thomas hooked,

Eremu is hit in the ears, Foma in the eyes.

Erema went to the river, and Thomas went to the river.

I wanted them, two brothers, to beat the ducks, they took a stick for themselves:

Erema with a throw, and Thomas with a bang,

Erema was not hit, and Thomas was not hurt.

Themselves they say to each other: "Brother Thomas, do not rub it kindly." Thomas says: "What is there to fiddle with, if there is nothing."

I wanted them, two brothers, to catch fish:

Erema got into the boat, Thomas into the boatman.

The boat is fragile, and the boatman is bottomless:

Erema swam, but Thomas did not lag behind.

And as they will be among the fast river, dashing barge haulers have run over them:

Eremu was pushed, Thomas was thrown out,

Erema fell into the water, Thomas to the bottom -

both are stubborn, never came from the bottom. And how will they be thirds, they swam on a steep bank, many people converged to watch them:

Erema was crooked, and Foma with a thorn,

Erema was bald, and Thomas was skinny,

bellies, pot-bellies, velmi beards, both have equal faces, one of them was the only one who got their whore son.

Kabaku service

Months of Kitovras on a ridiculous day, like in a shalnago tavern, named in the monastic rank Kurekha, and those like him who suffered three hedgehogs of high-minded self-deprecating Chupas Gomzin, Omelyan and Alafia, violent destroyers [Christian. A feast in unlikely places in taverns, where, when, whoever with faith will deign to celebrate the three blinders of wine and beer and honey, Christian slavers and human minds of empty creators].

At the smallest vespers we will say goodbye in small glasses, we will also call a half-bucket of a beer, the same stichera in a lesser pawn in rings, and in boots and mittens, and in trousers and trousers.

The void of the wilderness is like daily exposure.

Zero: Yes, the drunkard hopes to drink a sucker in the tavern, and the other is enough for his own.

In three days you cleansed yourself naked, as if it is written: drunkards will not inherit the kingdom of God. Without water, it drowns on land; I was with everything, but I became with nothing. Rings, man, get in the way of the hand, the legs are hard to wear, the pants are changed for beer; play with the bass, but sleep off the shame, turn it back into a thick one, tell everyone to drink, and the next day he will ask for it himself, sleep it off - enough.

Verse: And the one will save you naked from the whole dress, drank in a tavern with a mutilation.

You have drunk for three days, without everything [you have become], you have armor for a hangover from illness and a hangover. For three days you bought it, you laid the handicraft, and you often walk around the tavern, and you go out of your way, and you diligently use the hands of others. Dashing glaciation happens more than a petition.

Verse: Praise the drunkard, as they see in his hands.

The drumming knock summons the drinkers to a mischievous foolishness, tells us poverty with a yoke of perception, says to the wine drinkers: come, we will rejoice, we will make an offering from our shoulders to our dress, in our wine, drinking, behold, light brings us nakedness, and the time is approaching to our gladness.

Verse: Yako establish myself in a tavern drinking, naked g ... soot with a bed of vengeance forever.

Who, having drunk naked, will not remember you, the kabache is not necessary? How can anyone not sigh: in many times riches are collected, but at one hour all perdition? There are a lot of cabins, but you can't turn it back. Who doesn't talk about you, kabache is obscene, isn't it a shitsa motchi?

Glory and now sipavaya from shame.

You will come, all the skill of mankind and good speech in the mind, let us consider such a drink to science. At first, involuntarily, they are boring from their parents or from their neighbors' friends, today and tomorrow, from a hangover illness, they are forced to drink, and little by little we ourselves will drink a lot and teach people, but how we can learn how to drink beer, and do not run and deprive them. In the old days, just as we didn’t know how to drink beer, everyone calls and goes to the house, and we go, and in this our anger lives on from our friends. And now, where they do not call, and we go with our papacy. Hosh and will say, but we endure, we will impose a deaf hood on ourselves. It is grave for us, brethren, to run away, as if from a left that devours a person. To that we will think, in a small hour, how wisdom has disappeared, so be naked, and filled with madness, seeing for laughter, and singing to ourselves with great shame. In the same way, we slander thee, the kabache is obscene, the insane mentor.

On the verse stichera, it is similar: The house is empty.

The house is amused, hung with hunger, the timid squeak, they want to eat, and we rightly swear that we ourselves do not go to bed.

Verse: Many griefs from a hangover are tenacious.

Polati taverns, you will receive a drunkard! Naked, have fun, behold you are an imitator, you tolerate hunger.

Verse: A drunkard, like a nago, prosper by squalor.

Nowadays it is drunk and rich with a velma, but as a sleepwalker - there is nothing to eat, he recognizes the stranger's side.

Glory to this day. A stern father's son. Father's son was stern, you were amused, with the jagged ones he recognized and lay on the beds in the soot, took the wallet and went under the windows.

And we drink the rest of the usual on the prey, in INTO they believe. The same nudity or barefoot and release according to custom and a lot of fall happens, dropping hats.

At the great Vespers we will ring in all our dress, before dinner we will drink a ladle of three wines each, also verb the empty kathisma that has come. We will also take to drink on the vestments, and we will carry a large bucket of wine from the cellar. The same stichera on the whole dress of wine naked, every day grief with sighing.

The sixth voice is similar: Do not rejoice in drinking in public, but you will not lose yours.

Singing: take my soul out of obscene drunkenness.

You will come every city and country, we triumph the Merry trouble-makers, the memory is dark, the baked crickets will gladden with hunger, we will sing of commercial executions, and from our folly we will reproach those who are suffering, disobedient, with the father and mother of the rebellious. Not for God’s sake of filth and glory and nakedness of those who endure beating and praising, let us sing, saying: rejoice, as your reward is much on the beds in soot. ,