"Funny" literature, denying official bookishness, parodied genres known in the Middle Ages that were easily recognized by the reader - petitions, ABCs, medical books, even church services. Thus, “Service to the Tavern” denounced the state system of “drinking houses”, where people were fleeced and drunk. The high form of church chants here came into conflict with the low content. The prayer “Our Father” acquired passages unusual for it in the mouths of the tavern taverns: “... let your will be done, as at home, as in the tavern... and leave, debtors, our debts, just as we leave our bellies at the tavern, and don’t lead us to justice, there’s nothing to give us, but deliver us from prison.”
The language of the work has a bright dialect coloring, indicating the northern Russian origin of the satire. Some all-Russian words are used in dialect meanings (for example, “severe” in the meaning of “violent”). Proverbs and sayings that came in the literary language, most likely, from the repertoire of buffoons (“he took the bag and went under the windows”; “it was but it was gone”; “your mother gave birth to you, but the pit did not accept you”).
The creator of the “Tavern Service,” who, as scientists believe, belonged to the lower ranks of the provincial clergy, not only speaks the language of the people, but also thinks in images and symbols of folk ritual culture. According to O. S. Stafeeva, it is no coincidence that the action of satire takes place in a tavern that looks like a traditional peasant dwelling- huts. It is localized within the boundaries of the “oven” space – dark and sinful according to the religious and mythological ideas of the ancients, while the “red corner” in the hut was associated with the concepts of “God” and “light”. In contrast to the fairy tale about Ivan the Fool in “Service to the Tavern,” the motifs of sitting on the stove and uncleanliness associated with the hearth and ashes have not a mythological, but a social connotation, being a sign of poverty and laziness of “those who got drunk in the tavern,” and this state is for them not temporary, as for fairy tale hero, but “forever and ever.” The symbolism of the stove image, related to funeral and memorial rites, to the change in a person’s appearance and his transition to another world, motivates the emergence in the work of the theme of “nakedness and immeasurable barefoot” (“In three days you were cleansed to the point of nakedness... you were with everything, but became nothing than"), which develops into the theme of crime. The tavern “teaches to steal and break”, “to take away by force”, therefore “there are thieves of the owner around the tavern”. Drunkards who break the law will face punishment. The circle will give them a “salary”: some “with lashes all over the ridge”, others with “iron sleeves”, and others with “dark prison”.
"Service to the tavern" – a stylistically heterogeneous work that arose at the intersection of folk poetry and book culture. The narration is conducted in two languages. On the one hand, this is the language of a Christian preacher, who, in the fight against drunkenness, relies on the tradition of ancient Russian didactic prose, accusatory words against those who “get drunk to the point of nakedness” and lose self-esteem: “A truthful person, even if he drinks and hangs out in taverns, is a disgrace will". On the other hand, the language of the representative folk culture, for whom a drunkard is a person rejected by society, worthy of sympathy for his “naked orphanhood,” but dangerous due to his “inverted” behavior for an orderly and prosperous world. Examples of the high style of “sacred books” (“How can anyone not sigh: at many times wealth is collected, but in one hour everything perishes?”) contrast with the naturalistic details of tavern life (“As soon as I established myself in a tavern drinking, I soot with a naked goose from the floors of revenge forever"; "Everyone will vomit, but not everyone will tell on himself"). This helps to understand the depth of the drunkard’s moral decline and the inhumanity of replenishing the royal treasury through the organization of “circle” courts. According to V. II. Adrianova-Peretz, the story of a drunkard stripped naked in a tavern, created as a church service to a martyr who suffered for the faith, brought together two sharply opposed images and led to a rethinking of familiar literary forms.
The author of the satire was able to trace the path of human degradation, finding out the reasons for his social and moral decline. He created a psychologically accurate description of the process of comprehending the “science of drinking”, when “an indecent tavern, a teacher of demons,” gradually becomes a “father’s home” for a drunkard: “At first, involuntarily, they become nudists from their parents or from their neighbors’ friends, today and the day after tomorrow from a hangover. They force us to drink against our will, and little by little we ourselves will begin to drink and we will begin to teach people..."
Service to the tavern
The month of whale race on an absurd day, like in the incomparable tavern shalnago, named in the monastic rank of Kurekha, and like him who suffered with him three highly intelligent self-brothers in the flesh, the hoops Gomzin, Omelyan and Alafia, violent destroyers [of Christians. Celebration in inappropriate places in taverns, where, when, who with faith deigns to celebrate the three blinders of wine and beer and honey, Christian beaters and human minds of void-makers].
At small vespers we will preach the gospel in small glasses, we will also ring half a bucket of beer, the same stichera in the smaller vespers, and we will ring in rings, and in leggings, and in mittens, and in trousers and trousers.
The empty voice is like daily exposure.
Chorus: Let the drunkard hope to drink the sucker at the tavern, and he will get something else for his own.
In three days you cleansed yourself naked, as it is written: drunkards will not inherit the kingdom of God. Without water on land one drowns; was with everything, but became with nothing. Rings, man, get in the way on your hands, leggings are hard to wear, you trade trousers for beer; you drink for the sake of it, but if you sleep it off, it’s disgraceful, you turn it back into thick water, you tell everyone to drink, and tomorrow they will ask for it themselves, if you sleep it off, you’ll have enough.
Verse: And he will rid you naked of all your clothes, he drank in a tavern with injury.
You drank for three days, you became without everything [possessions], and you are still sick with hangovers and illnesses. You bought it for three days, you pawned your handicrafts, and you are out of the habit of walking around a tavern often, and you are out of the habit of looking diligently at someone else’s hands. Dashing is worse than begging.
Verse: They praise the drunkard as they see in his hands.
The sound of a tambourine calls the drinkers to a wild foolishness, commands us to perceive poverty with our yoke, says to the wine drinkers: come, let us rejoice, let us make an offering to our clothes from the shoulders, drinking away the wine, for this light brings us nakedness, and the time of famine is approaching.
Verse: As soon as I have established myself in the tavern by drinking, I will take naked s... soot from the floor for revenge forever.
Who, having drunk himself naked, will not remember you, indecently? How can anyone not sigh: at many times wealth has been collected, but in one hour it all perishes? There are a lot of cabins, but it’s impossible to turn them back. Who doesn’t talk about you, it’s indecent, but don’t waste it?
Glory and now grizzled with shame.
Come, all men of skill and goodness of mind, let us consider such a drink to be science. At first, we are involuntarily forced to drink from our parents or from our neighbors’ friends, today and the next day, because of illness, we are hungover and forced to drink involuntarily, and little by little we ourselves will begin to drink more and we will begin to teach people, and how we learn to drink beer, and not wet ourselves and deprive ourselves. In the old days, just as we didn’t know how to drink beer, everyone calls and comes to the house, and we go, and in that anger lives from his friends. And now where they don’t call us, and we go with our paternity. They will slander them, but we endure, we will put a blind hood on ourselves. It is sufficient for us, brethren, to run away as from a lion that devours a man. Let us imagine, in a small hour, how wisdom has disappeared, nakedness has disappeared, and we are filled with madness, seeing for laughter, but for ourselves singing for great shame. In the same way we slander you, you who are indecent, who teach demons.
On the poem, the stichera is similar: The house is emptying.
The house is amusing, hunger-ridden, the kids are timid to squeak, they want to eat, but we really swear that we ourselves don’t go to bed.
Verse: Many sorrows from a hangover are tenacious.
Go to the taverns, you'll get a drunkard! Naked, rejoice, behold, an imitator has appeared to you, a sufferer of hunger.
Verse: A drunkard, like a naked calf, prospers through misery.
Nowadays he is drunk and rich in grandeur, but as an oversleeper, there is nothing to eat, so he recognizes the other side.
Glory to this day. To the father's stern son. You made the stern son of his father laugh, confessed to the red ones and rolled around in the soot on the floors, took the pouch and went under the windows.
And we drink other ordinary things according to what we get, as we believe in. Also nakedness or barefootness and release according to custom, and many falls happen, dropping hats.
At Great Vespers we will call in all our clothes, before dinner we will drink a ladle of three wines each, and we will also say the empty kathisma that has arrived. Also for drinking the vestments, we will carry large buckets of wine from the cellar. The same stichera on the whole dress of wine, bare, grieve with sighs every day.
The voice of the sixth-fifth is similar: Do not rejoice in drinking in public, lest you lose yours.
Chorus: Bring my soul out of obscene drunkenness.
Every city and country will come, we will triumph in memory of the mercantile troublemakers, we will rejoice the baked crickets with hunger, we will sing about the executions of merchants, those who suffer from their foolishness, the disobedient, we will reproach the disobedient fathers and mothers. Not for God's sake, let us sing of filth and hunger and nakedness of those who endure beatings and praises, saying: Rejoice, for your reward is plentiful on the soot-covered floors. ,
Verse: Taking a bet that I can drink. Come, madness, and sing absurd songs to drunkards, as if out of good will you have chosen a loss for yourself. Come, drunkards, rejoice, throw yourself from the stove [with hunger, cry out in misery, prosper like the lips of a dog that grow in stingy places.
Verse: Deaf, listen in amusement; Naked, have fun, get whipped, stupidity is approaching you. Armless ones, jump into the harp; exuberant, exclaim hawkmoth songs of madness; legless ones, jump up, decorate this holiday with the diadem of this absurd celebration.
Chorus: Every person wants to recover from a hangover. Evil and demonic, beware, self-willed gifts will come to you; wearing his own crowns of sprinkles, his patience. From the end they are burning, and from the other they are talking. Headless and blind, follow me to the stove in Propasnaya Street and see what it is like to be accepted into the land by drunkards, weaned from their belly. Taking for yourself the root of melancholy, the flower of groaning, the branches of shame. 3 they call with hunger, they sing with barefoot, they look out of the oven], that the parents are alive, that the beetles crawled out, they squeak, that there are puppies, they ask for money for a glass, and others give for bread. White hands are like burns, faces are like the bottom of a cauldron, teeth become lighter, eyes squeal, throats growl, like dogs are gnawing. How that God-lover gave money, and the other says: he favored me. Those who do not blaspheme the lives of those who have loved evil days instead of good, call those who neglect their lives theft and lies and theft.
Verse: Of all the benefits of drunkenness for the sake of those who have lost.
Come, with all your skill and wisdom in mind, let us run away from such a self-willed ditch, those who fall into it and draw our friends into it. Everyone, renounce, for it is not good for us who are thinking and dragging us into the ditch of destruction. It is innocent to eat [wine], but it is cursed to eat drunkenness with intemperance. It was created that hops will be an honor for the wise, and ruin for the madman. As God will be glorified in a reasonable person, for reason is the light for him, and reason illuminates everything with it; such [evils] are excommunicated, those we worthily please.
Verse: When all our bellies ring, glory be to every man according to his deeds.
When glorious people, in their bellies of skill, in their minds, for despondency, became overjoyed with drunkenness, then when, for many days, this is done, drinking darkened their existing mind, turning them into foolishness, drinking themselves naked. Whenever I wake up, I am stung by my shame. When I return to my first rank from being given a drink because of a hangover, I become disastrously slandered on my stomach, as if I had left not a single robe in the house. Love the vast abysses, spread your belly to the wind. Drag, carry, pour! When he got drunk, he was then filled with joy, stupidity and noise, digging at the top of his lungs to wean his stomach. Having still woken up, he became illuminating with illness and was overcome by frequent groans. When I have reached the level of a sober mind, then I am painfully stung by sadness, as if I have drunk a lot, I don’t know that there will be an end to my life, I don’t know where and how to start living, and vows and vows on myself and an oath that I won’t drink in the future. When you have not had a drink for a long time, then lust, like an arrow, is stung, as if powerfully to drink for the glory of God. When, through an oath, we dared, prostrated ourselves to drink and drank, and poured out [on] buttons, and this and ovamo, like a fool, soulless [lying], having appeared to himself as a murderer and murderer, and fell into a bitter adversity worse than the first, and our secret all of this is a disgrace to man. What we don’t do, otherwise good people they will add three times. Everyone will puke, but not everyone will tell on themselves. They see under the forest, but don’t hear under their noses. There is no place to live as a lover, according to the saying: gold is higher than rust, your garments have eaten your prayers, but drunkards and drunkards wipe gold with rust and winnow their lives. Having appeared naked, the native shirt does not touch, nor does the native shirt smolder, and the navel is bare. When it's rubbish, cover it with your finger.
Thank you God, it was all over, there’s nothing to think about, just sleep, don’t stand, just keep your defenses against bedbugs, otherwise you’ll live happily, but there’s nothing to eat. Hands pressed to your heart and shoo on the stove, you can’t beat the devil in the corner. For this reason, we all cry out to you out of idleness: have fun, rejoice, get lost, and hire yourself twice, get some money, eat the altyn, and buy half of it, and sometimes don’t even sleep.
Eleven seven and a dress as big as a shoulder, she didn’t stirrup, she lied at eleven, she jumped into her beard, she said joy. Rejoice, you fell down, you are not the only one at the womb, there are many of you, troublemakers, but not in one place, bare your..., jumping, warming your white hands in the company. Your mother gave birth to you, but the pit did not accept you. In summer you don’t sweat, and in winter you don’t get cold, you warm your hands behind your cheeks, you live by kneading dirt. Alas for us, wherever we live, wherever we live, we dream everywhere, wherever we stand, here we drive people away from us, because of the stupidity of our minds and our present parents have left us and say that they did not give birth to us. Naturally, you flourished with your life, just like the naked people who sweep the bathhouse, so do you, the drunkards, who the devil are shutting up the dire. Thus we deserve to slander and please you.
Holy glory of the tavern.
The unholy ones [desir] to feast their glory on the tavern, but we remember the unkind ones as fathers and obscenely punish them, but we don’t listen to them, that’s how we forget it. They commemorate the son [for] stealing, and did not help his father, they hit him on the back, and outsiders say: it is worthwhile and righteous to humble the thief and everyone, regardless of this, will be punished for good. Son, it is good to hear your father, your life is probavite, the world praises you with the same,
Same exit from the beer cellar. The prokeimenon and hermes on the stove say: The drunkard, having drunk himself, will be clothed in tattered rags.
Verse: If you find or steal anything, take it to the tavern.
Verse: Whatever you want is paid, but don’t try to hold back the drink.
Also paremya. Reading from worldly life.
Intemperate and disobedient drunkards have their souls in the hands of demons, and torment will touch them. He did not eat in the sight of the wise and died without repentance, and through drinking the brokenness of his bones and the falling away of his flesh, for in the face of men they are shameless. Even if they accept nakedness, their hope in drunkenness is in vain. Even though they are beating from wine, they do not put off their worries, as if the devil had tempted them and found them like themselves, as if you had prepared resin for them and as if you had given a fruitful sacrifice to the fiery kinship. And until the time of their theft, they will be naked in the bargain [beating], and like a river, tears will flow from their eyes. Those who are judged by their intemperance and those who possess hops will pass away, and drunkenness will take root in them, and they will remain in poverty over it, like grace in the tents and a baking street in the minnows, and care in their barn.
Reading from worldly life.
Drunkards live in the tavern and take care of the visiting people, [how to peel them and drink them in the tavern, and for this they will suffer wounds and illnesses and a lot of sorrow]. For this reason, for the sake of the offering of Christ, they will accept a money and two money from their hands and, taking the drink, will treat him, and when the hops of the visiting person overcome, and will spill, and give the Golyans a bucket of beer to drink, and will take the weapon of drunkenness and jealousy of the fight, and impose [ a helmet of stupidity and will take the shield of nakedness, sharpen his fists for a fight, arm his face for battle, arrows will come from the shafts, like from the spring of a bow, and a drunkard can be hit with a stone. The kisser will be indignant at them and make arrogant vain accusations; like a cowlick, he will develop the drunken and, having cleansed them naked, let dishonor reign upon them in the morning and let them go to their land without anything. Hear, you are young in piety, and inspire the arrival of guests, but this attack is given to you for stupidity, and your strength is transformed into weakness.
In the second half of the 17th century. satirical works arise, directed against the social and everyday evils of the time and clothed in the form of a parody of church services, “holy scripture” and lives. An example of such works is, first of all, “The Feast of Tavern Markets”, or “Service for the Tavern” - a very angry and witty denunciation of the “tsar’s tavern”, parodying Orthodox worship, the so-called “small” and “great” vespers, and the stencil of pious life. The author of the parody, unlike his predecessors - denouncers of drunkenness, condemns this vice not from an abstract religious point of view, as a sin punishable by divine justice, but from a practical point of view, viewing drunkenness as a great everyday evil that undermines the people's well-being. At the same time, condemnation is directed not only at drunkards, but also at the “tsar’s tavern” itself, with the help of kissers, drinking and ruining the Russian people - from priests and deacons to serfs and women. The parody clearly shows popular indignation against the taverns planted by government authorities. Any mention of the tavern is accompanied by very unflattering epithets addressed to it: tavern - “teacher of sin”, “destroyer of souls”, “unfed womb”, “home emptiness”, “destroyer of home”, “wealth drainer”, “poor living”, “ the villain’s haven,” etc. The dominance of the tavern is depicted in fairly realistic, or rather naturalistic, terms.
The author's very good knowledge of all the details of the church service suggests that this author was a person who belonged to the church environment, most likely to the lower clergy. Judging by the lines of one of the texts of the “Holiday” - “Rejoice, tavern, darkening to Vychegotsky Usoliya” - the parody took shape in the Solvychegodsk region. The list containing the older text of the “Feast” dates back to 1666.
After a short introduction in the “Feast” the following invitation is read: “At small vespers we will preach the gospel in small glasses, also (then) we will ring in half a bucket of beer, the same stichera in the menshey pledge, in rings and in leggings (underwear) and in mittens, and in trousers and trousers." The author addresses the tavern with the following address: “Who, having drunk himself naked, will not remember you, tavern, indecently? Is it possible that someone will not sigh at many times the wealth he has collected, but in one hour it will all perish? There is a lot of regret (repentance), but you can’t turn it back.”
As a parody of the prayer - “Grant, Lord, that this evening we may remain without sin,” etc. - in “Service to the Tavern” we find, for example, the following lines: “Grant, Lord, that this evening we may get drunk without beatings. I will lie down and sleep, you are good for us, those who seek and drink hops, and become drunk, we are praised and glorified by you your name forever by us. Be intoxicated, your strength is on us, just as those who drink trust in you.”
To the question of who can bring what to the cheerful tavern, the following answer was given: “Every person brings you various gifts with the zeal of his heart: the priest and the deacon - skufs and hats, odnoryatki and service books; monks-manatyas, cassocks, hoods and scrolls and all cell things; sextons drink away books and translations and ink and all kinds of clothes and wallets, and wise philosophers exchange their wisdom for stupidity; service people serve with their backbone on the stove; princes and nobles and governors are exalted for their place; The gunners and soldiers bought melancholy for themselves, they swell, lying on the stove; sabelniks are preparing a saber for their necks... the thieves and robbers are having fun, and the slaves are saving themselves, carrying bones in the field, talking quickly, spitting far away...”
Parodying the usual template of the life, in which the life of the saint was told, starting with the characteristics of his parents, for the most part pious and worthy, and continuing with his exploits, the author of the parody sets out the life of drunkards: “These were born from many different countries from a madman unlike their parent and with grief with bread raise a former." Others were born from good and rich parents, were raised carefree, but, having reached adolescence, they began to live not according to parental advice, but according to their own will. Parents could not keep them on the good path with any instructions and left them to their own devices. “They were boisterous and brave, but they were neither woodworkers nor farmers, but they took a certain part of the estate from their fathers, and came to korch-mitsa, and squandered their estate for God’s sake, and then became poor and hungry... but having an insatiable belly, always wanting to get drunk and wallow like a fool and annoy people with absurd verbs, accepting beatings and blows and crushing with bones, but in need of suffering hunger and nakedness and sorrow of all kinds, having neither a soft bedding nor a warm robe, not under the head of the head, but as if curled up in it, I seek a baked place for myself, but their bodies are stained with soot, but I endure the smoke and heat...”, and all this is not for God, but to quench my base instincts: “If If such misfortunes were endured for God’s sake, there would truly be new martyrs, and their memory would be worthy of praise...”
This is how this work parodies the canonical life in relation to the lifestyle of a drunkard.
Throughout his parody, the author, resorting to a play on words, very freely deals with everything that enjoyed the highest veneration in old Rus': he replaces the saints with “incomparables”, Christian saints with “boisterous Christian destroyers”, “Christian thrashers”, “three blinders”, miracle workers - “empty makers”, etc.
The parody language is a combination of deliberately archaic speech with lively, colloquial, often humorous speech, such as: “Glory to father Ivanets and son Selivanets. Anyone who touches you will not leave without praise in his mouth, saying: yesterday I was drunk, I had a lot of money in my purse, I got up in the morning, grabbed my purse, and found nothing.” Quite often we find sayings here, sometimes rhyming: “the bread, sir, is within one’s strength, but the canopy (luggage) is on one’s shoulders”; “Give it to your hands, otherwise it’s easier on your hair”; “whatever I call into the forest, that’s how it will respond”; “I was with everything, became with nothing”; “They see under the forest, but don’t hear under their noses”; “life is fun, but there is nothing to eat”; “your mother gave birth to you, but the pit did not accept you”; “kettle, whoever takes it, will burn his hands,” etc. Sometimes the author intensively strings rhymes, as in the Kalyazin petition: “Wherever we stand, we stink, we drive people away from us”; or: “the house is amusing, the master is worn out, the boys are squeaking timidly, they want to eat, but we really swear that we ourselves are not going to bed.”
"Kalyazin Petition"
« Kalyazinskaya petition » combines the features of a business style (since the petition is parodied) and Church Slavonic elements (since we're talking about about the monastery). IN « Kalyazinskaya petition » Monastic drunkenness is ridiculed; the overseers of the monastery economy also wrote about this problem in their official reports.
The author begins traditionally for petitioners: To the great lord, the Right Reverend Archbishop Simeon of Tver and Kashinsky, your pilgrims beat their foreheads, Kolyazin of the Kryloshan monastery, black deacon Damasco with his companions.
And then he ironically conveys the monks’ complaints about the “dashing” archimandrite, who “ does not save the treasury, burns a lot of incense and candles, and thus he, the archimandrite, dusted the church, smoked the censers, and we, your pilgrims, had our eyes eaten out and our throats gnawed» (More details).
Business language is presented in the work with stable cliches and official terminology: perhaps us, their pilgrims; led, sovereign, archimarite count the weight in bells and caps that he rang a lot of copper from the bell and broke a lot of iron from the chapels; and in that give a report to the lost treasury and issue your merciful decree; no small dishonor, to live without waste, to make a profit, created chaos in the treasury, organized a review throughout the monastery and circle, the authorities ordered them. There are also church canonical formulas: He lives, the archimarite, not much longer, forgot the fear of God and the monastic promise.
But the author of the “Kalyazin Petition” is also fluent in buffoonish language and uses rhymed, funny speech. For example: " But for us, your pilgrims, it’s not so sweet: a retka and horseradish, and a cup of Elder Ephraim»; « And he, the archimarite, is a Rostovite by birth, but a Pomeranian in character, a Kolmogorian in mind, a Kargopolet for his bread and salt"; with a “good” archimandrite they will be “ We’ll pour wine into glasses and finish off the old beer, and mash the new beer, and we’ll start pouring something else with yeast, and then we’ll go to church when we’ve finished the wine and beer.».
"ABC about a naked and poor man"
Since the 11th century. In Russian literature, the genre of “explanatory alphabet” was known (in the text of which each line begins with the next letter of the alphabet). « ABC about a naked and poor man » - a parody of such alphabet, it tells the story of a Muscovite-posadsky, who became impoverished according to the typical 17th century. reasons: My father and mother left me their property, but dashing people took possession of everything.
Some of the letter names are directly included in the text: Az you are naked; Good If only he, a man, would remember his word and give me money; Earth mine is empty. Some of the letter names are in a different grammatical form or the same root word is used: I live good fellow (live) Rest yourselfѣ , your bѣ I don’t find any bottom(peace) Tverd my belly(firmly), With my thoughts I would like to see a lot in myself(thinking). The remaining beginnings of the lines coincide with the names of the alphabet units only with the first letters: God knows my soul(beeches), Erychitsa on the belly from the great underdogs(s – ers); I would fidget around the bench in the old adno rowѣ or fidgetedwould follow a wolf with dogs, but there’s nothing to do(er and er), Dogs don't bark at Milov(psi), K sѣ y bѣ people don't know how to stick to the bottom(xi).
The style of “ABC” is buffoonish, with rhyming, colloquialisms and, possibly, occasionalisms. At the same time, there are unexpected inclusions of high style: My mind not to touch, my belly - not to find its b damn, everyone is up against me... but God won’t give you away and you won’t be able to eat the pig!(folk saying). Or: I am naked, naked and barefoot, hungry and cold, I have no time to eat(high start, then stepwise decrease).
"Service to the tavern"
In “Service to the Tavern,” parodying the church service (“small” and “great” vespers) and the life of the martyr, the author depicts the fate of a drunkard who gradually gets drunk (More). If all previous literature threatened the drunkard with hellish torment after death, then the author of the 17th century. warns him against the tavern because complete ruin awaits him in life.
In the language of this parody-satire, on the one hand, book Slavic terminology is reflected (many words with suffixes - Tspruce) and phraseology of church services and chants, aorist forms (perished, lost), Church Slavonic forms of the vocative case (to the squash, to the depleter), case forms with alternating back-lingual (in humans, in greatness) (More details).
But the metaphors and periphrases in “Service” are by no means bookish: “ You moved into the prison, and there you received the real reward of your labors - necklace three hammers quilted, Burmite ring You put it on both hands, and on your nose inconfirm the treasure "(collar, shackles, pads).
Very brightly and widely in the language of “Tavern Service” one finds a living folk speech, and with Northern Russian dialectisms (for example: drink lox at the tavern; fell down; enjoy your life, i.e. you want, you demand; you cook around him like the devil's servants; not a pool in my wallet etc.). Many folk sayings, riddles, often rhymed, for example: was with everything, but became with nothing; when there is rubbish, cover yourself with your finger; it came and went; people in their mouths, and you swallow; nettle, whoever takes it will burn his hands etc.
The parody of church hymns was carried out with great skill, and the originals of individual parts of the “Service to the Tavern” are easily recognized. Sometimes the author closely repeats the beginning of a church song, then continuing to freely develop his theme, for example: Now you let go(part of the all-night vigil) from the stove I took my servant back to the tavern for wine and honey and beer, according to your word in peace, as my eyes saw many drinking and drunken people there, « Whenever Slavnia person qi, in the belly of skill, in the mind for despondency, intoxicated with hops Hoosya, Then always on many days it’s a lot of fun, drinking darkening fuck your existing minds..."(cf. church hymn: " Whenever Slavnia study tsy enlightening in the spirit of the supper Hoosya, then Judas the evil love of money is a disease darkening rushing...") (More details).
Festival of Tavern Markets”) - a work of democratic laughter literature XVII c., written in the form of a parody of a church service. Compositionally, S.K. consists of parts that parody church hymns (mainly the texts of the All-Night Vigil Service), proverbs and hagiography. The presentation of the story of a drunkard who was robbed in a tavern in the form of a church service to a martyr violated all the usual associations associated with this literary form, brought together two sharply opposed images, sharpening with the help of this rapprochement satirical image both the drunkard himself and the tavern. D. S. Likhachev noted the specifics of medieval parody in S.K., where it is not the object that is ridiculed, but the text of the parody work itself. S.K. has been preserved in three copies, the oldest of which dates back to 1666 and contains the text closest to the original. Probably, S.K. was created in the Solvychegodsk region, in the possessions of the Stroganovs, since the text mentions the geographical names of the “Vychegotsky Usoliya” - the rivers Vychegda, Lala and Viled; it is also noteworthy that in the owner’s entry on the list of 1666 the Prilutsky Monastery is named , located near Veliky Ustyug. In S.K. there is a strong influence of colloquial language, oral and poetic speech; figurative system reflected the categories and symbols of folk culture, the art of buffoons. At the same time, the author also relied on the tradition of teaching sermons, using prayer plots and vocabulary of accusatory words against drunkenness. Several evidences of the existence of S.K. have survived to this day. in the 18th century in Moscow and Nizhny Tagil. In Siberia, the work was known until the beginning of the 20th century, as evidenced by M. Gorky’s letter to V. Anuchin dated October 4, 1912: “Take your time and write in more detail what kind of “Service to the Tavern” and “Feast of the Taverns” this is. Yaryzhek”, which is sung by your Siberian seminarians? Future priests and such great blasphemy!! An indicative thing for Rus'” (Proceedings of the Samarkand State Pedagogical Institute named after A. M. Gorky. - T. II. Issue 3. - Letters from M. Gorky to V. I. Anuchin. - Samarkand, 1941. - . P. 16). Ed. :Adrianova-Peretz V.P.1) Festival of tavern markets: Parody-satire second half XVII century // TODRL.- 1934 - T. 1.- P. 171-247; 2) Festival of Tavern Markets // Russian democratic satire XVII century.- L., 1936.- P. 50-80; 3) Essays on Russian history satirical literature XVII century.- M., 1937-С 27-96; 4) Russian democratic satire of the 17th century / Prep. texts, article and comments by V. P. Adrianova-Peretz - M.; L., 1954.- P. 46-64, 2nd ed., additional - M„ 1977- P. 37-50, Likhachev D. S., Panchenko A. M., Ponyr-ko N. V. Laughter in Ancient Russia.-L., 1984.- P. 224-237; Tavern service / Text preparation, translation and comments. V. K. Bylinina // Satire XI-XVII centuries.-M., 1987.-P. 172-215; Tavern service / Preparing text and comments. N. V. Ponyrko // PLDR: XVII century. - M., 1989. - Book. 2.- pp. 196-210. Lit.: Likhachev D. S. Old Russian laughter // Problems of poetics and history of literature: Collection. Art in honor of the 75th anniversary of M.M. Bakhtin.-Saransk, 1973.- P. 73-90; Panchenko A.M. Literature of the “transitional” century // History of Russian literature - T. 1. Old Russian literature. Literature XVIII century.-L., 1980.-P 367-368, Pihoya R. G. Socio-political thought of the working people of the Urals (late XVII-XVIII centuries).-Sverdlovsk, 1987-P 187-189; Romodanovskaya E. K. “Service for the tavern” before the church court of the 18th century // Social consciousness, bookishness, literature of the era of feudalism. - Novosibirsk, 1990- P. 189-195 A. G. Bobrov
