Cabacter service summary. The history of Russian literature X - XVII centuries

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Church service.

Characteristic

The text of the Kabachi service has been preserved in three lists, they all date back to the XVII-XVIII century. But the text itself represents the sample XVII century. V.P. Adrianov-Peretts determined the sources for the parody - this is "small" and "great" evening with a canon (the main text) and lives (the last part of the text, which is presented by the life of the drunkard). Cabacket Service is an example of a satirical work with the imitation of the church service. The author is familiar with the liturgical texts, since it competently parods not only some parts of chants, readings and lives, but also the routine of the service. This work was popular in the XVIII century. In Moscow and Nizhny Tagil, and at the beginning of the XX century. It was known about him in Siberia.

Plot

Initially, a pseudo-code of ministry is given ("the month of the china in a ridiculous day") and who spends this service. The service goes to the Kabachea and service objects are charmings, robes, mittens, pants, etc. The text states that they drink wine, beer and honey. There is a condemnation of rapiders, drunkenness, caurba in a satirical key. The main leoputive of the work - Kabak rumses people to beggars. Also revealed a penalty due to the Kabak - to continue the bortage, people go to theft.

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Notes

Literature

Adrianov-Peretts V. P. "Holiday Kabatsky Yaryzhek": Satira parody of the second half of the XVII century // Proceedings of the department of the ancient Russian literature. - L.: Academy of Sciences of the USSR, 1934. - T. I. - P. 171-247.
Bobrov A. G., Sapozhnikova O. S. Kabaku service // Dictionary of Books and Book Ancient Russia. - SPb.: Dmitry Bulanin, 1998. - Vol. 3. Part 3. - P. 478-479.
Likhachev D. S., Panchenko A. M., Ponimko N. V. Laughter in ancient Russia. - L.: Science, 1984. - 295 p.
Smilanskaya E. B. To the question of the popular laughter culture of the XVIII century: (Investigative case on the "Kabaku service" in the complex of documents on blasphemy and blasphemy) // Proceedings of the department of the Old Russian literature. - SPb.: Science, 1992. - T. XLV. - P. 435-438.
Stapleeyeva O. S. Folk ritual symbols and mythological ideas in the poetics of Kabaku service // Proceedings of the department of Old Russian literature. - SPb.: Dmitry Bulanin, 1996. - T. 49. - P. 133-140.

Trailer characterizing service Cabac

But despite the fact that he firmly believed that he was the Neapolitan king, and that he regretted the sorrows of his leisured subjects, recently, after he had been behaved again to enter the service, and especially after a date with Napoleon In Danzig, when the August Schurin told him: "Je Vous Ai Fait Roi Pour Regner A Maniere, Mais Pas a la votre", [I made you a king to reign not in my own way, but in my opinion.] - He got fun For his acquaintance, the case and, as exhausted, but not a slate, suitable horse, hiding himself in the harness, played in the robbers and, discharged as a motley as possible and more expensive, cheerful and satisfied, jumping, not knowing where and why, on the road Poland.
Seeing the Russian general, he is royally solemnly, dropped back his head with curly hair on his shoulders and looked at the French colonel questioningly. Colonel respectfully handed over to His Majesty, the value of Balashev, the last name he could not speak.
- DE BAL MACHEVE! - said the king (with his determination overwhelming the difficulty represented by the Colonel), - Charme De Faire Votre Connaissance, General, [very nice to meet you, General] - he added with the royal gracious gesture. As soon as the king began to speak loudly and quickly, all royal dignity instantly left him, and he, without noticing himself, moved to his temper the tone of good-natured familiarity. He put his hand on the holly of Balashev's horses.
- EH, BIEN, General, Tout Est A La Guerre, A CE QU "Il Parait, [Well, a general, it seems to go to war," he said, as if regretted about the circumstance, which he was not Could judge.
"Sire," answered Balashev. - L "EMPEREUR MON MAITRE NE Desire Point La Guerre, Et Comme Votre Majeste Le Voit, - said Balashev, using Votre Majeste, in all cases, [the sovereign Emperor Russian does not want her, how your Majesty should be seen ... Your Majesty.] With the inevitable Title's participation affectation, referring to the person for whom the title is still news.
Murat's face shone silly satisfaction while he listened to Monsieur de Balachoff. But Royaute Oblige: [Royal title has its own duties:] He felt the need to talk with the Messenger Alexander about state affairs, like a king and an ally. He tears from a horse and, taking a Balashev under his arm and leaving a few steps from respectfully waiting for the suite, began to walk back and forth with him, trying to speak significantly. He mentioned that the emperor Napoleon was offended by the demands of the troops from Prussia, especially now, when this requirement has become known and when the dignity of France is insulted. Balashev said that there is nothing offensive in the requirement of this, because ... Murat interrupted him:
"So do you think the emperor Alexander is not the emperor?" - He said unexpectedly with a good-naturedly stupid smile.

The meaning of the story is chosen by Cabacket, the showing of the destructive results of drunkenness. Kabak, " incrying wobbies", Acts in a story as a all-beding moloch, from which there is no salvation to the weak spirit of man. The author describes the tragedy of the wellguard man. So he comes to the tongue tongue, reasonable. First begins to drink any luck, then drinks with a hangover, and later drinks himself, and teaches people. And then, I don't remember myself, walks on the houses in search of wine, although it is not named, and the fermented. It follows " everwegati, Yako from Lva, fuckedly man" In a short hour, the wisdom of man disappears the wisdom of a person, nudity comes, madness, soblot. Drunkenness leads to devastation of the house, the death of the family, even to crimes. Propying everything, drunkards robbed visitors and get punishment for it. As the author notes, the old age of drunks " dishonest, nor many years ..., not the Christian death of the Ministry of Internal Affairs of Human, dying from wine».

The author lists everyone who contributes to " unreleased womb»Cabacket: Pop and Diakon are carrying in the Kabak Skucia, caps, servicemen, monks - rows, hoods, devils - books and translations. Philosophers wisdom change to stupidity, " women's widespread nimble and fastening", And the kind getting worm, the chefs will change the mastery to the wine charm, the foresters give the cunits and sable. One of the sad consequences is that everyone who loving Kabak leave their parents, and only before death they remember their parents.

The satyric effect of the story is achieved by using the shape of the church service (small and large evening), as well as the motives of the living literature. It has been observed for an invalid combination of a high form of church lights with low content depicting all the degrees of drops of drunks. It is also parodyted in the story also the well-known prayer "Our Father": " OUR FAVE, ЖЖЕY Sedish now at home, yes Slavic name is yours ... yes there will be the will of your yako at home, taco and on the Kabaska ... and leave our debtors to our debts, I can also leave your belly on the Kabaska ... But relieve us from prison».

This talented satire is denied " tsareva Kabaki"And such a human vice as drunkenness, which is shown here as an expression of mental weakness, from which you need to fight. Drunkenness is a moral drop in man. It leads it to the shame, ruin, disease, prison. The story had not only an accusatory, but also instructive.

Another example of democratic satirical works is " The hospital on Inozemsev"In which the admission of the alignment is incompatible to deliberate to the absurdity, nonlapitsa. The author, using the form of the hospital (handwritten books of medical content), actually parodirud. In the title of this work it is indicated that it " issued from Russian people how to treat ingeneses" This is a laughter absurdity: " To other who will have diarrhea, take the maiden milk 3 drops, the densely bear peak 16 spools, a fat eagle flying 4 Arsshina, grinding a grill of 6 spools, a knocked out of half antelope, water jet ... grab without water and divided ... long Paul tithing».

It is of interest to another monument of this period - " Tale of luxurious life and fun" According to the genre, it is antioticopia, therefore, a genre of utopia is paroded here, popular in Western European medieval culture (T. Campanella and Thomas More). However, Russian literature of the XVI-XVII centuries. I did not create and did not care for the unfolded "Utopiy", and up to the Petrovsky era, the reader continued to use medieval legends on the earthly paradise in the book turnover, the parody of which we see in this work.

The country described in the "Tale of Luxurious Life and Cheering" is a cartoon for fiction about the attributed land. The naive and dark people believe in such a kingdom, and the author of the "legend" destroys this faith, because the author is a hungry man, a rude, a loser, offended by life, expelled from the world. He does not try to penetrate this world, knowing that it is impossible, but Misty him laughter. Starting with a deliberately serious description of the fabulous abundance, he brings this description to the absurdity, and then it shows that all this is noby: " And there they take the duties of non-Bolshaya, for the mice, for the bridges and for transport - the horses arcs, from the caps in man and with all the way».

Thus, laughing literature XVII century. He opposes himself not only by the official "untruth" about the world, but also folklore with his utopian dreams. She says " naked truth"And she says in the mouth" naked and not big»Man. And this is not a voice of confident preacher, as in the works of the previous time, and the voice of the author of the author or the voice of life itself.

I would also like to note that the satyrikas of the XVII century did not invent new genres, but used, or parody, ready-made forms already created in folklore and writing. To perceive a similar parody, to appreciate it, reader and listener needed to know the paroded sample well. Therefore, as such a sample, the most popular genres were used with which the ancient Russian person came across day a day - a vessel ("Tale of Yersh Ershovich"), the petition ("Kalyazinskaya petty"), a hospital ("hospital for foreign people"), church service ("Kabaku service") and others.

Russian culture and literature in the XVII century, especially in his second half, is significantly enriched with worldly content and worldly forms of creativity. Russia in the field of general and literary culture comes closer to Western Europe, but in cases where it transferred Western literary material to its soil, it did not use it mechanically, but depending on those life tasks that they dictated to all the progress of national history and the peculiarities of the Russian Life. People's poetic element and lively spoken language are firmly rooted at that time in a large number of literary monuments and largely determine their style. The democratization process of literature meets a response from the dominant estate. In the court government circles, an artificial regulatory ceremonial style is planned, which perceived elements of Ukrainian baroque.

This term was introduced by supporters of classicism in the XVIII century. To designate the art of coarse, tasteless, "barbaric" and originally contacted only with architecture and visual art. In literary studies, this term introduced in 1888 in Velflin.

With the expansion interpretation of Barochko, the Hungarian scientist A. Anden in the book "Slavic Baroque". His point of view was developed by A. A. Morozov, which is inclined to attribute all literature of the second half of the XVII and the first half of the 18th century to Baroque, seeing the expression of the national originality of Russian literature in this direction. Point of view A. A. Morozov caused sharp objections to P.N. Berkova, D. S. Likhacheva, Czech Researcher S. Mathhouse. In particular, T. N. Berekov made a decisive denial of the existence of Russian Baroque and raised the question of the need to consider Russian visheysheet and the drama of the late XVII century. as the birth of a new classic direction. S. Mathauzer came to the conclusion of the existence in Russian literature of the end of the XVII century. two directions of Baroque: National Russian and Borrowed Polish-Ukrainian. D. S. Likhachev believed that it should be said about the existence of only Russian baroque, which was originally borrowed from Polish-Ukrainian literature, but then acquired its specific features.Despite significant discrepancies in views on Baroque in Russian literature, researchers have established the most essential formal signs of this style. It is characterized by aesthetic expression of exaggerated pathos, a deliberate parade, ceremoniality, external emotionality, excessive sticks in one product would seem incompatible style components of moving forms, allegority, ornamentality of the plot and language. However, it is necessary to distinguish between two different aspects in the content of the term Baroque: a) Baroque as an artistic method and style that emerged and developed into a certain historical era; b) Baroque as a type of artistic creativity, manifested in different historical periods.

Barroo as a style formed in Russia in the second half of the XVII century and served the emerging enlightened absolutism. By its social essence, Barochko style was an aristocratic phenomenon opposing democratic literature. Since the transition to Baroque in Russian literature is not carried out from the Renaissance, as in the West, and directly from the Middle Ages, this style was deprived of mystico-pessimistic sentiment and wore educators; Its formation went through the secularization of culture.

The writers of the Russian Baroque, however, did not reject completely religious views, but the world was prepacing, considered him mysterious unrecognizable, although they have established causal relations of external phenomena. Returning from the old medieval religious symbolism, they briefly peered into cases of the worldly, living life of the earthly man and put forward the demands of a reasonable approach to reality, despite the recognition of the idea of \u200b\u200bthe fate and the will of God in combination with didactism. On this system of views was built fiction, the system of allegories and symbols, as well as complex, sometimes the sophisticated structure of works.

Baroque style in Russian literature of the end of the XVII - early XVIII century. Prepared the emergence of Russian classicism. He received the most striking embodiment in the style of Vizhive poetry, court and school drama.

The history of Russian book poetry is beginning, as a rule, from the turn of the XVII century. There is an opinion that in the Russian feudal book, there were no specially poems genres, and if the rhythmic, rhythm or "hinge" was met in prose - it was from the epic. Russian book poems as independent kind did not work out, apparently to the era of the Moscow state.

The emergence of written poetry at the beginning of the 17th century is explained by the fact that at this time the folklore began to leave the city, so the "poetic feeling" of citizens was looking for satisfaction in the book - both in "high", silobic poetry, and in the written writing, In Epos, Satire, lyrical song, spiritual verse. Another factor appearance of the poem is the desire to learn the achievements of European culture.

Sillabic verse claimed himself in the Russian literature of the XVII century gradually. At first, apparently, he served only a few genres, in particular the Messages. In the first half of the XVII century, there were already whole compilations of messages, many of which became exemplary and fell into emails, losing specific signs. In one of these collections, in which the stamp of printed yard printed tricks - Chernyts Savvatiya, Stepana Gorchaka, Mikhail Zlobin, Mikhail Tatishchev, and others - just about fifty messages on a variety of topics. This is the request for the patronage, and the censure, and rewarding the student.

The flourishing of Russian Sillabic poetry falls on the last third of the XVII century and is associated with the names of Simeon Polotsk, Sylvester Medvedev, Kariona Intimary and Andrei Belobotsky.

Simeon Polotsky (Samuel Emelyanovich Petrovsky-Sitinianovich) Born in Polotsk in 1629. On the days of his youth, we know only what he studied in the Kiev-Mogilyan College, the largest Orthodox center of the Higher Humanitarian and theological Education. From 1648 to us reached them and the opposite abstract of poetry theory of poetry, from 1653 - a collection of rhetorical exercises in Polish and Latin. In 1656, two years after the liberation of Polotsk by Russian troops, he accepted monasticism in the Polotsky's Bogoyavlensky monastic, and then became a teacher at the local "fraternal" school. In the same year, he first met with his patron - King Alexei Mikhailovich. In 1661 he decided to move forever to Moscow, but this decision was carried out in 1664. Simeon Polotsky even before his move to Moscow in 1664, in the Kiev-Mogilyan Academy and in Polotsk, his hometown, became known as a non-odd poet and Ritor. If his famous Declaration "Meters", which he pronounced before King Alexei Mikhailovich in 1656, almost literally repeats the Syllabic "prosphony", published in Lviv at the end of the XVI century, then his other work with the same title, readily also during the visit to the king Polotsk, is a very independent work, bright panechnician of the Belarusian land. Turning to the king, the poet praises him as the liberator of Belarus:

You got rid of us from needs,

Russia was put on his legs on his feet,

BEFORE HATING BREETING HEMNENNEL AND INSULATED.

In these early works, the characteristic features of Creative manner of Simeon Polotsk appeared quite brightly. If "meters" are written in the Belarusian language, then the "Church Slavic Mova" is strong in the dialogue - a peculiar alloy of the living East Slavic languages \u200b\u200band the language of church books, which Simeon Polotsk introduced into Russian poetry.

The Moscow period of the Poet's creativity was the longest and fruitful. Here he took a durable court at the court, became a court teacher, a verse and the "wisdom philosopher", which was instructed by the "competition" with the famous Avvakum, the compilation of the charter of the Designed Academy, the organization of the upper printing house, which, until his death, was in his jurisdiction. Here he created his colossal in terms of volume and the value of the Vertograd Multicolor (1678), released the printed poems of the "Psaltry of the Tsar and the Prophet David" (1680), equipped with an excellent engraving of A. Trukhmensky in Figure Simon Ushakov, and then put on music by composer V.P. Titov. He worked on the "rhyme", which was supposed to include all its pagic poems.

The meaning of Simeon Polotsk is not that he "introduced" a poem into Russian culture - Sillabic Virsha wrote to him, - and in the fact that he moved away from the idea of \u200b\u200bthem as a fun serving only certain needs that the "rhyme" seemed He is the main and, perhaps, the only way to create a new verbal secular culture. According to Eremin, Collections of Polotsk produce the impression of a kind of museum, on the windows of which are set up in a certain order of a wide variety of things, often rare and very ancient. Polotsk has also plot works, and poetic anecdotes, and "butt" like a well-known story about the servant Andrkle, and poetic sketches ("Day and Nost" in Multi-Color "), and in justice a description of various gems, exotic and fantastic birds and animals. The poet willingly resorted to ancient topics. But the antique, early Christian and generally historical background need the author only as the ornament of the poem.

Polotsk is a didactic poet, which in the poetic embodiment of every topic, every poetic image, first and foremost, the possibility of "logical", moral and outdoor interpretation. Therefore, so frequent "lyrical" retreats in the plot flow is a rhetorical exclamation, the author's remark, an emotional assessment. Simeon Polotsk prefers to lead a direct conversation with the reader, to influence not only the poetic material, but also directly from a direct centression. These appeals are addressed to either the reader in general, or to people for whom the poem, according to the author, should represent the greatest, purely practical interest.

Oh, parents, do not hand

All the riches of your

Wrap yourself.

Polatsky's poetry is essentially closed in the world of "things", to which not only stones, the objects of the royal robe, but also animated his heroes. In relation to mythology and history, Polotsky acts as a typical baroque representative: it does not use mythology to comprehend reality, on the contrary - reality it concludes in the historical and mythological framework. Renaissance harness turns into Polotsk, like other Baroque poets, schematism. He is interested in the external signs of things and phenomena. And since the poem for him is also a thing, he is fond of graphic shape, uses sophisticated acrostili and anagramms, writes poems in the shape of a cross, stars, a circle, etc.

After the death of Simeon Polotsk (1680), the role of the court poems carried out his student Sylvester Medvedev. Medvedev did not use the "Slavic Move" - \u200b\u200ban artificial language introduced into Russian poetry Polotsky. Medvedeva Dictionary - Dictionary Russian, almost devoid of polonism and Ukrainism. Using church salvations, Medvedev sometimes created poems, on building and poetics resembling works of folk creativity. At the end of the century, the poems wrote Karion Eastomin and the rubbed Pole Andrei Belobotsky.

In the second half of the XVII century, Russian dramaturgy. During this period, the court and school theaters are specially popular.

Birthday Russian guardian Theater Traditionally, it is considered on October 17, 1672 - the day when on the stage of the specially built "comedy chramina" in the village of Preobrazhensky showed a performance "Artaxerksovo Action" At the plot of the biblical book "Esfir" about the humble beauty of Esther, who turned the gracious attention of the Persian Tsar of Artaxerks, became his wife and saved his people. The author of the play was the pastor of Lutheran Kirch from the German Sloboda Master Johann Gotfrid Gregory. The play was written by poems in German, then she was transferred to Russian, and after that, the actors-ingenians, students of Gregory, learned the role in Russian. The Russian text "Artaxerksova Action" was written by part of Vershs and Sillabic, and in some cases, frantic verses, part of prose, which in many places can be marked as a prose rhythmic.

Repearners of the repertoire of the Russian Court Theater celebrated its diversity. The processing of biblical plots prevailed: "Judith" ("Oloferovovo Action") - about the biblical heroine, from the hand of which the Gentham of Olofern died, the leader of the troops departed by the native city of Jodyfi; "A lightest comedy about Adam and Eve", "Malaya Cool Comedy about Joseph", "Comedy about Davyd with Goliath", "Comedy about Tovia Jodit". Along with them, there were historical (Temir-Aksakovo Action - about Tamerlane, who won Sultan Bayazeta), Agiographic ("On Egoria Herbrome") and even antique-mythological ("On Bakhus", etc.).

The first plays of the Russian Court Theater demonstrated a new, Dotol, an unknown Russian reader and the viewer attitude to the past. If earlier about the events of the long-lasting era, they were shown now, they were shown, they were portrayed, they came to life in the present.

It was not easy to get used to the scenic convention. This is told at least information about costumes and requisition. Not theatrical tinsel, and expensive real fabrics and materials were taken because the audience at first it was difficult to understand the essence of the actor, the essence of this artistic time, it is difficult to see in the Artaxerxes at the same time and the Genuine Sundayman, and the Gentle of the German.

The new states of "fun" was not only entertainment (" the comedy of a man of entertainment can and the whole clever human in the joy to turn"), But also a school in which" many good learning express themselves as much as the evils to fall behind and to all».

In parallel with the court theater in Russia appears and school Theater.whose start is associated with the name of Simeon Polotsk - the creator of two school dramas ("comedies about Nebuchadneosor-Tsar" and "Comedy Prothea about the Produal Son"). The most famous last, which is the scenic interpretation of the famous evangelical parable and is devoted to the problem of choosing a young man (i.e., the new generation) of its path in life. This topic was extremely popular in the literature of the XVII century.

The drama content is quite traditionally and is a retelling of evangelical parable events, supplemented by specific domestic details. Interestingly, in the conclusion of the play, Simeon is in front of a rather serious problem: he must comment on the parable, which Christ himself agreed into the gospel in the Gospel. However, the interpretation of Simeon turns out to be more "multilayer" and begins with the general conclusions that representatives of different generations should make from this plot. First, this play is facing youth:

Young cross the image of the oldest listeriti
For a joyful mind, it is not helpful.
Secondly, the morality should be extracting the older generation:
Older - yes young good is instructed,
Nothing on the will of the journey does not last ...

And only after that it is said that in the Gospel it turns out on the first - the main place, about the forgiveness of the rebeling sinners, in which the Divine Mercy is manifested:

Naipache the Milicness image is
In it, God's mercy has imagined.

After that - in a baroque ironic and paradoxical - the author appeals to the audience with a call to try, whether they understood well they just a lesson:

Yes, and you imitate God in it,
Remembering the convenience for goodbye.
We are in this parable to the sinners
To her, grieve with no one thought;
Obachet Molim - Larce forgiveness,
And we are in the grace of the dominants of the preservation.

"Comedy parables about the prodigal son" Also built in accordance with the baroque worldview of its author. The task of the play - as well as the task of the poetic collections of Simeon - a combination of teaching with entertainment, which is referred to in the prologue:

Learn the hunt of the mercy of Xi Javiti,
Hair and rumor to the action of abbess:
Taco Bo sweetness will be acquired,
Not tokmo hearts, but the souls are saved.

Thus, Syllabic poetry and the theater were a kind of response born in the aristocratic environment, to the process of democratization of literature. These two literary tendencies (democratic and aristocratic) partly oppose each other, but, on the other hand, both testify to full secularization of literature.

Always played a big role in the development of ancient Russian literature translations From various languages \u200b\u200b- ancient and new ones. In the XVII century Of particular importance are translated from Polish and Latin languages. However, differences with previous periods were both of this translation literature. Unlike the transfer of the literature of the previous centuries, it was mainly secular. This was literature with entertaining plots, with emancipated heroes, literature, where people were laughed in a trip, boldly met various incidents, which described love, military valve, agility agreed and intelligence.

Among the translated adventurous love works should first mention Tale of Beauvai Korolev", Belarusian translation of which at the beginning of the XVII century, and maybe a little earlier, lay down the basis of Russian text. Bova was popular in the folk medium for three centuries - until the XX century. In this story, the personal qualities of the hero were glorified - activity, heroishness, courage. The hero of the story falls in love, makes feats, fights for justice. The Russian version of this story gradually lost the features of the knightly novel and acquired elements of the Russian fairy tale.

Close literary fate also experienced the folk book " The story of seven wise men ". It penetrated Russia from the same Poland through the Belarusian media at the end of the XVI - early XVII century. And in Russian soil he overtook Russian fabulous features. Separate plots of this book were distributed in Russian literature XVIII century. And moved to a fairy tale.

Finally, enjoyed much popularity for a long time " Tale of Eruzlan Lazarevice" You should also mention Story about the brave knights Peter gold keys», « Tale of Vasily Korievish Zlatovlas Czech Earth», « Tale of Ottone Tsesare Roman», « History about Milyuzine Kingu», « Tale of Apollonia Tirsk».

In the second half of the XVII century. Appear collections of Novel, who received in the West in the era of revival the name "Faceing". The Russian translation of the Facerations, the Polish collection of 1624, the Fakes responded to the increased need for an entertaining reading and at the same time dramatically reduced the themes of literature, redundant to them to the level of the household anecdot, and the style to the domestic surprise. Separate novels from the Decameron were translated from "Decameron", from Metamorphosis of Ovid. Were translated from Polish four books " short and moral speeches»Benzyasu Budnoy. Collectors of stories with religious and moral topics were translated: "Roman acts", "Grand Merzor" and "Star Presvela".

So, the didactic start is clearly manifested in themelles " Great Mental" In some cases, the author decrypts in detail the reader an allegorical content of this or that story. For example, telling about the Bludnice, which was married " nice prince"And which is vainly cause gossiy"Her former lovers, the author comments on this already enough transparent text:" The harlot is a soul, the mistress of Gres, and the prince of Christ, his house is a church, and whistling the essence of Besnow, the soul is always the right" In several plots there is an allegorical interpretation of hellish torment. Most often by interpreters in such situations, the tormented sinners are in such situations, and interpretations are reminiscent - it is allegorical - the parallel between the contingent and the punishment that has long been familiar to the Russian reader. So, the slanders in the "Grand Mirrzha" are forced to unwit and spit their tongue, which constantly grows again; Drunky - forever drink from the darling bowl of the resin, fire and sulfur. Allegoric interpretation and heavenly visions can occur: so, one " holy mawed sky open", And" heavenly Gate"- two outgoing pass" great and terrible zmiev" Allegorical interpretation of the vision is given an angel that appears precisely then to comment on it: " mIEV The essence of the unclean, and the second fussy", Which" the entrance to the heavenly kingdom does not give and impose the gates of heavenly».

The collection is striking the reader with a huge number of a wide variety of actors. These are heavenly forces (Christ, the Virgin, Angels, the Apostles, Saints) and the Forces of the Underworld, the spiritual persons (bishops, monks, hermits, priests), representatives of almost all public layers (kings, merchants, judges, warriors, artisans, peasants, townspeople) , as well as marginals (jesters, scrocers, robbers, beggars).

The "great glory" is undoubted interest for the researcher of the Old Russian demonology. Demons are performed in the collection of different functions and go back to different literary and folklore traditions. Demons can be monumentally terrifying or domestic moving. Sometimes demons turn out to be a powerful strength and terrible threat, in the other cases they, on the contrary, recognize the superiority over people. Finally, sometimes demons turn out to be surpassed by a person in the scale of sinful thoughts and their implementation. In one novel, the devil, and did not manage to harm her husband with his wife, surprised by the ease, with what the same purpose reached " some Stara's wife»: « tritteen hundred years of this claims and not get, you are not so many days" In the other, it denounces the thief, sanguilding and trying to translate the responsibility on the demon, allegedly a pixest. Maybe a very paradoxical situation: in one novel, the devil strikes " by larib»Monk, who did not bounce the head during the reading of the Gospel:" And how do you hear what .. Did you have a person for God for God? It would have created this sower for sower, it would have turned into him incentively forever».

The strength of repentance is repeatedly emphasized in the novels of the "Great Mental", but the reader's attention accentuated also on numerous temptations that lifting sincerely engaged. In some cases, it is described about how the soul is on time returns to the body - it is in order to bring repentance and facilitate his posthumous fate. The true repentance is not capable of, perhaps, only the devil himself.

One of the main techniques on which most of the stories is built, and - wider - the collection as a whole is the reception of antithesis. Paradise bliss is opposed to hellish torments, righteouss - sinners, the forces of heaven - the spirits of the underworld, the short-termness of earthly life - eternity behind the coffin.

The author's attention center obviously lies in the sinners. And it turns out that the posthumous fate of a person can develop in three main scenarios: 1) The confessional sin stops over the sinner, which after repentance is exempt from MUK; 2) sin remained not confessional and / or not forgiven, as a result, the sinner is doomed to eternal flour and, as a rule, he asks those who are not praying for him more; 3) The sinner is given hope for the forgiveness of sin and the liberation from MUK in the future, in this case, as a rule, he asks reinforced prayers about his soul. It is absolutely obvious that these options are organically fit into characteristic of Catholicism, and not at all, the idea of \u200b\u200bthe idea of \u200b\u200bthe three-part device of the afterlife (heap - blood pressure is purification) and are a consequence of the "Latin" origin of the collection.

« Roman acts"Present made in the last third of the XVII century. In Russia, the translation of the Polish collection "Historye Rzymskie", which, in turn, was an extremely popular in medieval literature of various peoples of the Latin Collection "Gesta Romanorum", compiled in the XIII century. An unknown author, apparently, in England or Germany.

The topics raised by the author of "Roman acts" are sometimes transformed by the international "stray plots", sometimes they are familiar with the moves of the eullestic fairy tales, but it is not told all this in order to captivate the reader in one way or another plot, and to give one side disclosed in the second part - "Frame" - allegory. Allegory is designed to orient the reader in the world of Christian sins and virtues and help him choose the right path.

Pride, from the point of view of Christian ethics, one of the main defects of a person is subjected to condemnation in the first "butt" telling about the Gord Tsesare Evinians. The plot is built on the basis of a popular conflict in the Middle Ages associated with the motive of dressing: when Evinian was bought, " some person in his image, and in a gait, and in everything like that, hugged his robe and, all over his horse, went to Kvittyar"And issued himself for the ceesary. Four times, Evinian is trying to turn to people who know him well (Knight and Pana, once a vulnerable; to his wife, and, finally, to his spiritual father) and four times tolerate defeat and moves not only unrecognized, but also very tangible punished. Even humbled wilderness, without physical punishment, reproaches him, comparing with the Devil: " carry bo you are a cessar, ala angry spirit in the image of human faiths"And" extraction tightly closed" Only such a punishment, topped with a comparison with the enemy of the genus of human, makes Zesary think about the reasons for rejection and draws to repentance: " i remembered: if I was lying on the lodges, the heart of his woven, the verb, that "bear the god of the stronger," Just realizing the pride as a sin, bringing repentance to his spiritual mentor, Evinian acquires the way to salvation: hermit learns him and orders to go to the palace, having hope that everyone will find out there. However, as a result, the recognition of Evinian True Cessera is carried out by the will of a stranger, who issued himself for Cesarer, who explains the reasons for the gathering and perplexed knights that prompted him to accept someone else's appearance: " Ale that not in which time was ascended by was in pride against the Lord God, for Kotora's sin, God scalared him, took the meaning of him with a humanity so long, donkezh for that sin repentance to the Lord God brought God. And I am an angel of God, the keeper of his soul, I was also observed by the Panel of His, Dong he was in repentance. ". Thus, the world of people and the world of mountain strengths are surprisingly transparent, the angels can safely travel around the ground and take the human appearance, which reminds the absence of borders between the heavenly, earthly and highlights in the religious and didactic novels of the "Great Mental".

Further, the author complements the plot text with an interpreting "drawing", thus turning the novel into the parable. The hunt for which the cessar rides, in this interpretation turns out to be a bustle of the time world, and swimming in the river - the cooling of the hotness, resulting from the devilish temptation, " in the waters of this light" The sign of retreat from faith is " estating Konia" No less allegorical figures and not recognizing Cesary familiar: Knight is a mind, Pan - " vlassic Summary"(Voice of own conscience), the gatekeeper is a human will, opening the door of the heart, and the wife is, in fact, there is a soul. As part of these likes and used to the main hero, the name "CESAR" also turns out to be the designation of not social power, and a good Christian is the true Cessera, because only he can " reign in the kingdom of heaven».

There is quite a lot of attention on the pages of "Roman acts" widely represented in different works of this era, the topic of female infidelity, wasting of female nature, female tricks, with which they deceive gullible husbands. Some plots of female tricks contain a set of stray motives, well-known readers of themefish fairy tales. Such "Butt about the tricks of femors and sinking those who have been involved." It tells about three gifts, visiting the youngest son to some king give. These gifts - " giant ring", Which can perform any desire," spondlocks"(Buckles, fasteners), in one moment delivering everything that only the heart of you, and" sukly expensive"That can transfer sitting on it to any place. All three gifts were embossed at the gullible young man deft " freierca"(Free woman), after which he was left her in a secluded valley" zverem on Snaging" The young man is chosen from there and acquires the glory of a skillful hell, thanks to the miraculous dead and living water and wonderful fruits, one of which cause leprosy, and others treat it. Possessing such wonderful gifts, the young man won the top over the liar and returns to himself taken away.

The plot is entertaining enough, and it draws attention to the skillful use by the author of several motives at once. The narration clearly disintegrates into two parts, the first of which contains a traditional story about the unlucky beloved and cunning little fader, the second tells about the deft man, manages to overcome the deceiver. In the first part, the motive of the boyfriend is injected in the first part: it turns out to be deceived three times, in the exact same way (the tricky woman asks to give her valuable things to storage, and then pretending to have lost them), and his mother appeals to him to take care of his father's legacy. In the second part, the plot is moving by chance: accidentally passing the stream, the hero discovers that water " meat shifting it even before bones", And just as accidentally turning the other stream - that" he frosted him again meat from her (from water) on his legs"; Taking the fruits of one tree, it is covered with leprosy, tastes the fruits of the other - heals. And again, by chance, he comes to his head to declare himself with a skillful lacker just before the insidious "Freierka" fell ill and thus be designed to her as a doctor. What is interesting, healing is not promised in exchange for the return of stolen gifts (which, probably, it would be characteristic of a new fairy tale). For the author, the physical healing is closely related to the healing of the soul diseases, so the young man speaks his cunning lover: " Nicotor medicine will not help you, I would like the first sin of my sin" Even more complicates the moment of purely entertainment perception of the stated plot following him, according to which it turns out that the young man symbolizes a good Christian, the gift is " rESEL 'FAI, SPIs of hope and luban"What is confirmed by the corresponding quotes from the Gospels from Matthew and Luke and from the Message of St. Apostle Paul to Corinthians. "Freierka" means flesh, " or lusting carnation, because the flesh is opposed to the soul" It is even more difficult to interpret the second part of the butt: water separating meat from bones is repentance separating " flesh, that is, the bodily lust, from ... Sin, who eased (insulted) Lord God"; Wood, the fruits of which are doing clear leprosy, - repentance that appears the perfect black sins; The water of the second stream - confession, returning lost virtues, the fruit of the last tree is " the fruit of repentance, prayers, post and alms" Thus, the plot about the punishment of the thiefs and the cheaters turns around the history of the return of the prodigal son in the Lono of the Church of Christ.

Thus, the butters of "Roman acts" were a new stage of the fiction of Russian literature. Keeping an external connection with "Fitters" (at the level of the composition of the text), they are nevertheless in the consciousness of readers more and more perceived as independent artworks.

Summarizing the foregoing, we note that the translation literature of the XVII century. Not closed by the framework of his time. It was mostly widely popular in the XVIII, and in the XIX centuries. Recycling of translations of the XVII century. Can be found in the XVIII century. Chulkov, Levshina, Kurganov. Separate plots included in the lumping pictures and loupes, many were processed in fairy tales. Some plots were also used by V. Grishin, L. Tolstoy, A. Tolstoy, and in the XX century. - A. Remizov.

Arriving in the Middle Ages, by the advantage of the urban literature, having received development sometimes at Bokachco, sometimes Shakespeare, penetrating in different versions to Russia, the plots of translation literature XVII century. served as a living link of literatures and folklore of various nations, communication between centuries, between heterogeneous cultures, responding to the most different demands of national literature in their movement to the liberation of literature from church, in strengthening the rights of the individual in literature and life.

The meaning of the Old Russian literature is, firstly, in the fact that it helps us understand the achievements of the Great Russian literature of the XIX-XX centuries. Ancient Russian literature has passed its high ideas, their huge artistic experience, flexibility and wealth of a literary language, a figurative system.

Secondly, in the ancient Russian literature there are works that the Russian people have the right to be proud of no matter how important they are important for the further development of Russian literature. To such works, the value of which is extremely high, are, first of all, the "Tale of Bygone Years" - the first Russian chronicle, "the teaching of Vladimir Monomakh", "the word about the regiment of Igor", "the word about the killed Russian land", "the story of Ryazan Batym, "" Tale of Peter and Fevronia "," Going for the three Sea of \u200b\u200bAfanasiya Nikitin "," Life of the Avvakum Protopopa "," The Tale of Mount - Zlophatia ". The listed works far do not exhaust all the best, which created Russian literature for seven centuries.

Russian literature of the XVII century belongs a noticeable role in the development of Russian literature of the new time. The combination of the old and new, traditional and overcoming tradition is also observed in the subject of works, and in the world of writers, and in literary forms. The heroic occupies an important place, the topic of the protection of the Fatherland sounds in the works of "troubled time", the rather validity of Russian people is brilliantly represented in the ones.

During this period, religion continues to play an important role in the life of a person, which is also reflected in the literature: the public and political ideas of the century, the intervention of the divine and unclean forces are subject to the intervention of the Divine and unclean strength, with the manifestation of the Divine Will, the historical process correlates . Without playing such a significant role, traditional genres continue to exist and develop. The literature itself remains mainly anonymous.

Russian literature of the XVII century is addressed to the future. She is inherent in sharp criticism in relation to the old standards of life, due to the introduction of democratic segments of the population. The works of democratic satire and old-supplied journalism, the most fully reflective class contradictions and protest the masses, are directed against the rich, against the Popov, the feudal court, drunkenness. Offensive, the accuratory nature of literature finds an expression in such ways of a satirical image of life as irony, grotesque, parody, joke. The critical direction of the literature of the XVII century is due to the emergence of the question of what the king should be, which was expressed in Avvakum in the angry chill of the Tsar-despot, and in Simeon Polotsk in creating the ideal image of the powerful tsar-enlightener. It is in the XVII century in the literature for readers a completely new area of \u200b\u200ban artistic image opens - the sphere of private human life, the world of human feelings.

It is during this period that the birth of literature as an independent field of art occurs. It is separated from business writing and liturgical literature. There is a realization of the individual writers of their literary positions: Avvakum qualifies the simplicity and abundance of the style, Simeon Polotsky to the forms of Baroque, the first literary direction in Russia. Not only new genres are born, but also new birth of literature - dramaturgy and poetry, which will be destined to play a major role in the historical and literary process of the XVIII century.

Practical plans

Eriem Sucked, Foma found,

Yerie whip, foma baotog,

Eriem beat on the back, and foma on the sides,

Erema left, and Thomas ran away.

Meeting to them Troy Sani run:

Yerema bore, and Thomas hooked

Eriem beat on the ears, foma in the eyes.

Yerema went to the river, and Thomas on the river.

I wanted to beat them, two brothers, they took themselves as a wand:

Erema by throwing, and Thomas with a gibber,

Yerema did not hit, and Thomas did not bother.

They themselves say each other: "Brother Thomas, not good Terebi." Thomas says: "Chevo Turn, if there is no nothing."

I wanted to them, two brothers, fish to be afraid:

Yerema sat in a boat, Thomas in Botatnik.

Boat Utol, and Bottper without the bottom:

Erema floated, and Thomas did not lag behind.

And how will they be among the rapid river, they drove on them dashing burlates:

Eriem pushed, the foma was thrown away,

Yerema fell into the water, Thomas on the bottom -

both stubborn, from the bottom there were no. And as they will be tertins, they floated on a steep brackets, they converged to watch them many people:

Yerema was a curve, and Thomas beflm,

Yerema was pleading, and Thomas Sheudiv,

brukhats, Puzzahs, Burgorable Bearded, Lieumed Both Rivne, someone's whims of the Son one minted.

Kabaku service

The month of Kitrasa in a ridiculous day, the inequance in Chalnago's current Kabaka, naren in the night of Kurchi, and the highest sampling of Hup-Oh Gomzina, Omelian and Alafia, which were ruined with three hedgehogs, Omelian and Alafia. The festival in the universal places in the Kabaks, where, when, who will freely get to celebrate the three gladers of wine and beer and honey, Christian clips and human minds of empty-creators].

At the Male evening, they will be considered in small charms, the same will call the picker in half an eye, the same is the poem in the Menassed mortgage, and in the Nogavitsa and in Mitavitsa, and in pants and in port.

Voice of empty is similar to the daily exposure.

Sevets: Yes, it relies the Rootie on the Korchma to eat Loch, but another and its taste.

At the age of three days, this was clear, Yako is written: the drones of the king of God do not inhibit. Without water on land sway; Was with everything, and became anything. Pansně, human, in hand interfere, the nogavitsa is hard to wear, the ports on beer changes; Pieza Basy, and slipping from the stall, turn into a thick, all Male Piti, and on the tsberry and myself will be aspirated, I'll have slipping.

Verse: And that will save you Donaga from all the dresses, cutting onto the Kabaska with injury.

Three days were scared, without the whole [estate became], I will send a hanging disease and hangover. For three days I bought an enemy, the needlework was laid by the Esi, and near the Kabaka often knew the elevation of Esi, and the GLEET diligently the IC of others. Frequently Frequently Forest is happening.

Verse: Praise Raigo, as in his hands they see.

The tambourine stukota convenes drinkers on the stuffiness, tells us the poverty of the jar of perception, the veropian veropian glacopes: you will be sang, I will coordinate with the shoulder of the dress for our dress, Pa faeus, it's a nudity, and a smooth time is approaching.

Verse: Yako Approve on the Pewy Cabeq, Naked G ... Singing from the Belya Revenge forever.

WHO WILL DRAW DONAGE, WILL BE WILL WILL BE WILL NOT REST YOU, Caucasian Nepnoo-demand? Why would anyone be rejected: in many times wealth collectively, and in one hour all the perish? Kajet is a lot, but to gut nonzhat. Who does not care about you, Kabachi is not a little, but if Shitz is not me?

Glory and now siping with a stall.

Forugente, Wsy art, human and blessing in mind, I am afraid of tight science. Changing the nute nude from their parents or from friends of their neighbors, today and the challenge from the diseases of the Threewithstands will be misunderstood by Piti's invisibleness, and little and make themselves very much, they will begin to take people, and how to learn Beer Piti, and not Motchy and Lush. In former times, as we did not know how to beat Beer, everyone calls and go to the house, and we go to go, and in that anger lives from their friends. And nowhere else is not called, and we go to our footprint. Hosh and make a negotation, and we will be tolerated, a deaf hood for yourself. Ce will contact us, brethren, elaborates, IKO from Lva, Salted man. To the same thing, in Maja, the hour, why the wisdom, the foundation of the same nudity, and madness filled, seeing to laughter, and with myself with a propya on the Great Immotion. The same Zellovychi, Kabachey, nekost, beolation of mentor.

On the stamp of the stimit, like: the house is empty.

The house is fun, hunger is extensive, robing to squeeze, eat, they want, and we are the right to go to themselves that they themselves lie down.

Verse: Multi-sorrow with the hangover are lively.

Kabatski's polls, eliminate the quotion! Nagi, having fun, it is a portion of the imitator, hunger tolerant.

Verse: Drunka, Yako Tel Nago, thrive the god.

It is drunk and rich in Velmi, but as a scrap - there is nothing to eat, with a breaking side I know.

Glory and now. Father's son is severe. The father of the son of hasty Rosproveschil was, with Jazhnyh, I was treated and sowed in soget, I went to the windows and went under the windows.

And the frequency and frequent drinking in the sequers, we believe in Što. The same nagging or bail and letting go to custom and a lot of drop happens, dropping caps.

On the highest evening, will call all the dress, before dinner, the bucket isoped three wines, the blazing should be the wet cafium, which was pried. The same in the rhyme is cutting, we will carry the cellars of the bins of the wine bucket. The same is the stimit on the whole dress of the wine donag, daily sorrow is frowning.

Glass sixth, similar to: Do \u200b\u200bnot rejoice in Piti in the people, do not lose it.

Sevets: Looking from the disastrous drunkenness my soul.

Such a degree and a country, the triumph of the Merky troublemakers, the memory of gloomy, burcks of bakes to be hunger, we are hunger, we can be accepted by trade executions, and from their nerazumiya the suffering, disadvantaged, father and mothers of unprofitable ukurim. Not God for the sake of Mraz and glad and nudity of beating and puffing and praise, verbally: Raduyuya, Yako Mzda is your mall on the paradise in soot. .

In the second half of the XVII century. Satirical works arise against social and domestic times and extended parody of the parody of church service, "Sacred Scripture" and lives. A sample of such works is primarily the "Cabscape Holiday", or "Cabacter's Service", is a very evil and witty displacement of Tsareva Kabaka, paroding Orthodox worship, the so-called "small" and "great" evening, and stencils of pious lives. The author of the parody, in contrast to his predecessors - drunkenness, condemns this vice not from an abstract-religious point of view, as a sin, punishable by the Divine Justice, and from the point of view of practical, considering drunkenness as a great everyday evil, undermining folk well-being. At the same time, condemnation is directed not only to drunks, but also to the most "tsarev Kabak", with the help of the calipers soldering and the ruining Russian people - from Popov and Deakonov to the horses and women. The parody of Vividly acts folk outrage against the kabaks exposed by government authorities. Any mention of Kabask is accompanied by very unflattering epithets at its address: Kabak - "Sin Teacher", "souls of the destroyer", "Incovering the womb", "Lomous emptiness", "House Rodor", "Wealth Sundorable", "Major Life", " The villain is a reflector ", etc. Zasil Kabaka is depicted in sufficiently realistic, more precisely - naturalistic features.

Very good awareness of the author in all parts of the church service makes it imply that this author was a person who belonged to the church medium is most likely to the lower clergy. Judging by the slopam of one of the texts of the "holiday" - "Rejoice, Kabachi, a dedication of the Vedaotsky,", "the parody has developed in the Solvychygodar region. The list enclosing the senior text "Holidays", dates from 1666.

After a brief entry in the "festival", the following invitation reads: "In the small evening, they will be considered in small charms, the same (later) will call the picker's pile, the same is the poem in the Menassed mortgage, to Pisnos and Nogavitsa (bottom dress) and in Mitavitsa, and in Pants, and in ports. " To the Kabaku, the author addresses with this appeal: "Who, having crushed Donaga, will not remember you, kabachy, nekost? Why does anyone be rejected in many times wealth collectively, and in one hour all the perish? Kajet (repentance) is a lot, and you can not grunt. "

As a parody of the prayer - "SPO, Lord, in the evening without sin, will be preserved to us", etc. - in the "Kabaku service" we find, for example, the following lines: "Speeding, Lord, this evening without beatings, drink to us. Lyaga, the benefits of us, Khmlya, seeking and drinking, and drunk, got caught, to you, and the name is yours, and every day, are glorified. Budi, Hmly, your strength on us, IKAO, driving, drinking, on the stage. "

To the question of who can bring funny korchme, this answer is given: "Each person has a different gifaway to you with the diligence of your heart: pop and deacon - Skucia and hats, ungenerays and officials; Cherntsev-Manati, rows, hoods and scrolls and all things of the celine; Dyuccia - books and translations and inks and any dress and wallets are cut down, and wise philosophers wisdom are foolishly pregnant; serve people - the ridge of their furnaces serve; Princesses and sickness and the governors for honey are the place in the place; Pushkari and soldiers of longing for themselves bought, flutter on the furnaces of lying; Sablniki sable to her neck prepare ... Tati and robbers are having fun, and the hookah are saved, carrying bones in the random, they say quickly, spit away ... "

Parting the usual template of life, in which the life of the saint, starting with the characteristics of his parents, the greatest part of pious and decent, and continuing with his exploits, the author of the parody sets out the lives of drunks: "Siya Ugos are born from many countries of various from the near-parent bread and with sorrow Education of the house. " Others were born from good and bosy gathers of parents, were raised to be careful, but, having achieved his youth age, began to live not on the parental council, but in their will. Parents could not keep them in good way any instructions and provided them with themselves. "They are a bust and brave, who is not a fiery, nor farmers, who is being taken away from the father of their father, and Korch-Mitsu, the extension is not God's sake, after the extension ... But The worship of it is irresistible, drunkenness Wanting always Upi-Watsya and Jaco poured to pushing and annoyed by a man ridiculous verbs, acceptable beatings and strokes and crushing a bone, in Nu, the need of terpesch glad and nudity and sorrow, do not have any kind of soft, nor the apparel of heat, Neither under the head of the Zong, but I crank it, the claimant of myself a burden of place, the televishes of their Obagra - nor the scene, the smoke and the heat and the heat ... ", and all this is not for God, but for the thickening of your low instincts:" would be the trouble of God for the sake of patient, spent We would have new martyrs, they would be worthy of the memory of their praise ... "

So paroding in this work canonical lives in relation to the lifestyle of the drunkard.

On all over his parody, the author, resorting to the game of words, is very freely drawn with all the fact that he used the highest reverence in the old Russia: Rev. He has been replaced by "overlooking", Christian saint - "Buby Ruffers Christian", "Christian Verpteeners", "Three tangle-telia", the wonderworkers are "emptiness", etc.

The patient's language is a combination of intentionally archaised speech with a speech of alive, conversational, often approachering, such as: "Glory to Father Ivanta and Son Seliberian. Anything, you will touch you, it does not get sick, without having praise, in the right of yours, the verb: yesterday was drunk, there was a lot of money in Mosne, the morning got up, I was enough for Moshnu, I didn't get anything. " We are completely and next we find the sayings here, sometimes rhymed: "Bread, Mr., bye, and a canopy (sting) on \u200b\u200bthe shoulders"; "Take the hands, Io easier to hair"; "What can be clicked into the forest, taco and respond"; "Was with everything, became anything"; "They see under the forest, and under the nose they do not hear"; "Life is fun, and they have nothing to do"; "Mom bore you, yes did not accept you a pit"; "Kropyva, who will neither take, that hands will burn", etc. Sometimes the author hubs rhymes hardly, as in Kalyazinskaya petrifice: "Wherever I will become stinting, people who accelerate themselves"; Or: "The house is having fun, Mr. is extension, robes singing, they want, and we, right, God for themselves, that they themselves do not go to bed."

"Cabacket Service" ("Holiday Kabatsky Yaryzhek") - Russian satirical work of the XVII century., paroding church service.

Cabacter service summary. The history of Russian literature X - XVII centuries

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