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The greatest defender of the old faith was the holy martyr and confessor Archpriest Avvakum. He was born in 1620 in the village of Grigorovo in the family of the priest Peter. His countrymen were Patriarch Nikon and Bishop Pavel.

Avvakum's father died early. The upbringing of the children was taken up by the mother, a humble fasting woman and prayer book. When Avvakum was seventeen years old, she decided to marry him. Then the young man began to pray to the Mother of God, asking for a wife - an assistant to salvation.

Avvakum's wife was the pious maiden Anastasia, daughter of the blacksmith Mark. She loved the priest's son and prayed to marry him. Thus, through mutual prayers, they married. So Avvakum acquired a faithful companion who consoled and strengthened him in a difficult time.

From their native places, the newlyweds moved to the nearby village of Lopatishchi. According to the custom of that time, the priest's son inherited his father's ministry, so at the age of 22 Avvakum was appointed a deacon, and two years later a priest at the Lopatishch Church.

A young, but zealous and truth-loving priest, incurred the wrath of the village chiefs, whom he bothered with intercession for the orphans and the poor. Avvakum was beaten and then expelled from the village.

With his wife and newborn son, the priest wandered to Moscow to seek protection. The metropolitan clergy warmly received Avvakum. Archpriest John Neronov introduced him to Alexei Mikhailovich.

Having received a safe-conduct, Avvakum returned to Lopatishchi, but here new troubles awaited him. And in 1652 the priest again went to seek the truth in the capital. Here Avvakum was identified by the archpriest to the cathedral of the small town of Yuryevets. But even here persecution awaited him. The local clergy, dissatisfied with the severity of the young archpriest, set the townspeople against him. Barely escaping death, Avvakum again went to Moscow.

When, at the beginning of Great Lent in 1653, Patriarch Nikon sent a decree to the churches on the introduction of new rites, Avvakum wrote a petition in defense of ancient church piety and submitted it to the king. The scripture came to the patriarch, who ordered to seize the archpriest and put him in prison.

Nikon wanted to defrock Avvakum, but the tsar begged him not to touch his acquaintance. Then the patriarch exiled the priest and his family to Siberia, to the city of Tobolsk. In the autumn of 1653, with his wife and children, the archpriest set off on a difficult journey.

In Tobolsk, Avvakum continued to preach, denouncing and reproaching Nikon. And soon a decree came from Moscow: Avvakum and his family to go to a more strict exile - to the Yakut prison. But halfway through, the archpriest caught up with a new command: to go on a long trip with the governor Pashkov.

In the summer of 1656, Pashkov's detachment set off. For Avvakum, the most difficult test that has hitherto fallen has begun. It seemed that he would not survive in this hell: hunger, cold, overwork, illness, death of children, provincial disfavor.

But in 1662 the archpriest received permission to return from exile. For two years the priest and his family traveled to Moscow. Seeing that they were serving everywhere according to new books, Avvakum was upset. Heavy thoughts overcame him. Jealousy for faith clashed with worries about his wife and children. What to do? Defend the old faith or give up everything?

Anastasia Markovna, seeing her husband downcast, was alarmed:

- What are you upset about?

- Wife, what to do? Winter is heretical in the yard. Should I speak or be silent? Tied you

me! - in the hearts said the archpriest.

But his wife supported him:

- Lord have mercy! What are you saying, Petrovich? I bless you and your children. Dare to preach the word of God as before, but do not worry about us. As long as God wills, we live together, and when they separate, then do not forget us in your prayers. Go, go to church, Petrovich, denounce heresy!

Encouraged by the support of a loved one, the archpriest preached the word of God and denounced Nikon's innovations all the way to Moscow, in all cities and villages, in churches and at auctions.

In the spring of 1664 the exile reached the capital. Soon the rumor about him spread throughout the city. Universal respect and attention were caused by the steadfastness of the righteous man, not broken by the hardships of exile, and the greatness of his feat.

Alexei Mikhailovich himself received the archpriest and spoke gracious words to him. Taking advantage of this, Avvakum submitted two petitions to the tsar, in which he urged him to abandon new books and all Nikon's undertakings.

The firmness of the priest irritated the sovereign. And soon Avvakum was again sent into exile. First, he and his family were taken north to the distant Pustozersky prison. But from the road, he sent a letter to the king, begging him to spare his children and mitigate the punishment. The sovereign allowed Avvakum and his family to live in the large village of Mezen near the White Sea.

In the spring of 1666, Avvakum was taken under guard to Moscow for trial at a church council. The whole cathedral tried to persuade the archpriest to recognize the new rites and reconcile with their supporters, but he was adamant:

- Even if God wills me to die, I will not unite with the apostates!

After long disputes about the faith, the archpriest was shamefully defrocked. Avvakum and three zealous defenders of Orthodoxy (Priest Lazarus, Deacon Theodore, and Monk Epiphanius) were sentenced to imprisonment in the Pustozersky prison. In December 1667, the sufferers of Christ arrived at their last earthly refuge, which was a terrible earthen prison.

The archpriest spent many years in a gloomy dungeon, but did not lose heart. Sincere faith and unceasing prayer encouraged him. In Pustozersk, in a cold pit, in pitch darkness, under the crimson smoky light of a torch, Avvakum wrote numerous letters to Christians, petitions to the tsar and other compositions. Here, with the blessing of the confessor, monk Epiphanius, the archpriest undertook his illustrious "Life".

To this day, in these writings, the voice of St. Avvakum resounds vividly and loudly throughout Russia:

- Let's become, brothers, good, we will become courageous, we will not betray piety. Although the Nikonians try to excommunicate us from Christ with torments and sorrows, is it enough to humiliate Christ with them? Our glory is Christ! Our affirmation is Christ! Our refuge is Christ!

In 1681, the archpriest was accused of distributing writings directed against the king and the higher clergy. A formidable order came to Pustozersk: “for the great blasphemy against the royal house” to burn Avvakum and his comrades in a log house. On Great Friday, April 14, 1682, Archpriest Avvakum, Priest Lazarus, Deacon Theodore, and Monk Epiphanius were executed.

A famous preacher in the future, Avvakum Petrov, was born into the family of a priest who loved "drunk drinking". Obviously deep religious feeling instilled in him by his mother, who went to the monastery after the death of her husband.

At the age of seventeen, Avvakum married the daughter of a blacksmith. And everything would be fine, but ... Soon, for unknown reasons, the young husband was expelled from his native village. Having moved to another village in the Nizhny Novgorod Territory, he followed in the footsteps of his father and in 1642 was ordained a deacon, and two years later a priest.

Priest Avvakum was white, that is, he had the right to marry. Popadya, meek Nastasya Markovna, gave her husband numerous offspring.

It has long been customary in Russia for many priests to live not only by prayers, but also by righteous labor. Our pop was no exception. He himself plowed, he sowed and reaped. And on Saturdays in the village church he sang the vigil, Sundays- lunch.

The parishioners honored their priest. Yes, and how not to honor. His voice is clear, his mind is sharp. The Word of God flows from his mouth like sweet water. In addition, the owner is right, you can take an example from him.

To live to live our ass, but painfully inquisitive and ruff. Despite his ecclesiastical sweetness, he did not find a common language with the local boyar authorities. He was forced to leave his native land with his wife and newborn son and go to Moscow. Then he, however, returned, but not for long. Although Avvakum enlisted the support of the royal confessor Stefan Vonifatiev in the capital city, he already sees other spiritual distances. After all, in Moscow he became close to the members of the circle of Zealots of Piety. The unanimity of the zealots of piety strengthens moral sense his sermons.

Severe guardian of morality Avvakum. That is why he is at odds with the boyars and boyar henchmen.

Leaving his family in the Nizhny Novgorod Territory, Avvakum once again goes to Moscow and begins to serve in the Kazan Cathedral, the rector of which is his patron Ivan Neronov.

Neronov and Avvakum deliver heated speeches. They are not afraid to denounce the governor Fyodor Sheremetyev, and the high clergy for depravity, drunkenness and bribery.

Nero was the first to pay. Patriarch Nikon himself tore the skuf from his head, after which the former rector of the Kazan Cathedral was thrown into the dungeon of the Spasokamenny Monastery.

When Neronov became disgraced due to the rejection of Nikon's innovations and his accusatory sermons, Avvakum picked up the shattered banner and led the fight against the reformers. Refusing to serve in the Kazan Cathedral according to the new rite, he defiantly transfers the service to the courtyard of Neronov's house. Here, during the vigil, Avvakum was captured by the patriarchal nobleman Boris Neledinsky. The archers dragged him to the Kremlin to the patriarch's court and put him on a chain. Then the rebellious archpriest was beaten hard. Beaten half to death, they threw him in chains into a cart and took him to the underground dungeon of the Androniev Monastery. In the dungeon, they starved and beat them fiercely again.

Having failed to achieve repentance from the stubborn zealot of piety, Patriarch Nikon ordered to lead the archpriest to the Siberian order.

On an autumn day in 1653, the head of the Siberian order, Prince Alexei Nikitich Trubetskoy, in the presence of two deacons, announced to Archpriest Avvakum that he was being exiled to the city of Tobolsk for his great debauchery.

For some time, Avvakum served in Tobolsk as an archpriest of the Ascension Church, but as a result of denunciations, he was sentenced to exile to Lena, which was soon replaced by exile in Transbaikalia, on the border of Mongolia. Two of his sons died in exile.

Despite all the tragedy of his Siberian wanderings, Avvakum did not lose heart. In Siberia, his fame as a hero and martyr for the truth was born. Rumors about him reached Moscow. Tsar Alexei Mikhailovich, the father of the future Peter I, decided to persuade Avvakum to his side and called him out of exile.

From the Yaroslavl road, the archpriest drove up to Moscow with his entire family, and the family was considerable - the daughters of Agrafen, Akulina, Xenia, the sons Ivan and Prokop.

Bless, honest father! - said the king, referring to the former exile.

Having accepted the blessing, he led a leisurely conversation, offered to Novodevichy Convent put a pop.

Moscow flatters the archpriest, beckons with generous favors, as if atoning for great insults.

The glory of the archpriest is growing. And along with it, envy grows, the royal fears grow that the archpriest can become the spiritual mentor of the enemies of the monarchy. The sovereign is angry, to whom, in his pride, the priest promises an undisturbed kingdom, if he will heed his, Avvakum's, word. The sovereign is also alarmed by the fact that Avvakum frequented the noblewoman Morozova, in whose courtyard a lot of newcomers are spinning. Why does the king need such shepherds? Be an archpriest in a new exile!

And again archers dragged the archpriest with his whole family along the Yaroslavl road to Vologda, and from there to Kholmogory.

In the Kholmogory zemstvo hut, Avvakum wrote a petition to the tsar with a request not to take his family to the distant northern regions, where everyone would die from the fierce cold. The tsar had mercy and replaced the exile in the Pustozersky jail with the exile in Okladnikova settlement, which is closer to Kholmogory.

A year and a half later, Avvakum again appears in Moscow, where at that time a Council is being held with the participation of representatives of the Eastern churches.

The cathedral of 1666 was exclusively made up of chernets, that is, monks; there were no white priests at the Council.

Avvakum was not invited to the Council, but demanded for trial. For twelve weeks he sat in chains in a monastery in Borovsk, awaiting trial. Finally, he was introduced to the Patriarch's Chamber of the Cross, where the Council met under the chairmanship of Metropolitan Pitirim of Novgorod.

The archpriest was condemned.

In the Dormition Cathedral, his vestments were torn off to the singing of the stichera: "Behold, Judas leaves Christ, marches to the devil." The schismatic is anathematized. Scissors jingle above his head. Hair falls. Avvakum is shaking his hair.

The next day they put him on a cart and took him to Nikolo-Ugreshi, to the monastery that Dmitry Donskoy had set up. He lived there for seventeen weeks. Then they took him to Borovsk to Saint Paphnutius in prison. Chained to the wall. For about a year, the poor fellow languished in prison, awaiting another trial - the trial of the ecumenical patriarchs. Meanwhile, a quarrel broke out in Moscow between the tsar and Patriarch Nikon.

Nikon entered monasticism early, which tempered his spirit and made him an ardent preacher. With his ability to influence people, he gained the confidence of Tsar Alexei Mikhailovich, who made the forty-seven-year-old Nikon the All-Russian Patriarch. He was a man of complex character: capricious, quick-tempered, ambitious. But he also knew how to make a huge moral impression on people. He was burdened by any enmity, and he easily forgave his enemies if he noticed in them a desire to meet him halfway. However, with stubborn enemies he was cruel and merciless.

In November 1666, preparations were completed for a church council with the participation of representatives of the Eastern churches. Among those invited were the patriarchs of Constantinople, Alexandria, Antioch and Jerusalem, whom Tsar Alexei called to Moscow so that they would remove Nikon from the patriarchate. Only two arrived - the Patriarch of Alexandria and the Patriarch of Antioch. The Turkish sultan, who looked askance at the trips of his subjects to Moscow, did not allow the Patriarch of Constantinople to go there. The Jerusalem patriarch tried to get into Moscow, but in those troubled times he did not succeed.

The Holy Cathedral opened on the morning of December 1, 1666 in the Stolbovaya Hut. The tsar accused Nikon of leaving the church to be a widow for nine whole years, that as a result of his actions a church schism arose, rebellions broke out and, in general, something was wrong in the Russian state.

Judgment was fast. Patriarch of Alexandria Paisius, who is also the Judge of the Universe, completing the judicial procedure, proclaimed:

By the will of the Holy Spirit, by my power to knit and allow, we decide - Nikon is no longer a patriarch, he cannot serve as a priest, he is just a monk Nikon.

FROM former patriarch removed the hood and panagia. Then the archers took the monk Nikon to the Zemsky yard, from where on December 13 he was sent to imprisonment in the Ferapontov Monastery.

About six months passed and it was Avvakum's turn. On June 17 he appeared before the court Ecumenical Council. The meeting was held in the same place where Patriarch Nikon was deposed.

The Eastern rulers condemned Avvakum, cursed and anathematized him again, and together with the archpriest cursed and excommunicated all those who dared to stand for the original tradition in the faith.

By a royal decree of August 26, 1667, Avvakum was exiled to the lower reaches of the Pechora River, to the Pustozersky jail, where he was to spend fifteen years in an earthen prison. Here he will take up his pen and, through faithful people, will begin to spread his "tales" throughout Russia. The fiery appeals of these scriptures will promote Solovetsky uprising, will disturb human souls.

In 1682 another Church Council met in Moscow. At the Council, it was decided to burn four prisoners of the Pustozersky prison for their outrageous messages, for blaspheming the royal house.

On April 4, 1682, four log cabins were placed on Pustozersk Square, stuffed with straw and firewood. They rounded up the people and brought in the prisoners. Habakkuk blessed the people with two fingers. Others sentenced to death had their right hands cut off, and they only nodded their heads to the people and mumbled something.

The convicts were pushed into log cabins and tied there. Then the archers hurriedly kindled the fire. The log cabin tree slowly caught fire, smoke poured out...

The archpriest was very contradictory. In addition, he was inclined to heresy: he was fond of the heretical teaching about the descent of Christ into hell; Paradise, in the mind of the rebellious priest, is filled with quite earthly blessings. He knew how to appreciate a schismatic and this life, although she did not pardon him.

He told those who listened to him that everything in the world was "made for people." And at the same time, he did not understand the meaning of the flourishing of science and the spread of enlightenment, he threw thunder and lightning at the newfangled ideas. He saw Western scholars and scribes as those who encroached on the inviolability of the old customs and practices.

You can't deny him his erudition. His letters and messages testify to the high skill of "weaving words".

Avvakum's most famous work is his "Life", where he reflects on his life, on complex and simple "matters". It is believed that this "Life" is the first experience of a complete psychological self-portrait in old Russian literature.

Being brought up on the theory “Moscow is the third Rome”, Avvakum firmly believed in the high spiritual mission of Russia and did not want to recognize the superiority of the Greek Church, which could not rally the Byzantines to repulse the enemies of other faiths. Fuel was added to the fire by the fact that Greek church tried in the first half of the 15th century to unite with catholic church. Avvakum and other "zealots of piety" feared an invasion of Russia by the hated "Latin heresy" that offended their sense of national dignity. The fight against modern Greek literacy, the "Latin heresy" and Western European education sometimes took ugly forms. It was all there, and you can't get away from it. History is not to be rewritten. Let us accept Avvakum as he was. Let's understand this and move on. This time our path will run through the western lands of the once united Fatherland.

PROTOPOP

same as archpriest

Large modern explanatory dictionary of the Russian language. 2012

See also interpretations, synonyms, meanings of the word and what PROTOPOP is in Russian in dictionaries, encyclopedias and reference books:

• PROTOPOP in the Big Encyclopedic Dictionary:
  common name...
• PROTOPOP in the Great Soviet Encyclopedia, TSB:
  senior priest (priest, priest). The old name of the archpriest ...
• PROTOPOP
  the old, out of use at the beginning of the 19th century, the name of the archpriest, as rector. P. in counties and provinces is always ...
• PROTOPOP in the Encyclopedic Dictionary:
  a, m., breath. The same as the archpriest. Protopopian - relating to the archpriest, ...
• PROTOPOP in encyclopedic dictionary:
  , -a, m. The former name of the archpriest. II adj. protopopic, -th, ...
• PROTOPOP in the Big Russian Encyclopedic Dictionary:
  PROTOPHOP, common name. archpriest ...
• PROTOPOP in the Encyclopedia of Brockhaus and Efron:
  ? the old, out of use at the beginning of the 19th century, the name of the archpriest, as rector. P. in counties and provinces ...
• PROTOPOP in the Full accentuated paradigm according to Zaliznyak:
  protopo "p, protopo" py, protopo "pa, protopo" pov, protopo "pu, protopo" pam, protopo "pa, protopo" pov, protopo "pom, protopo" pami, protopo "ne, ...
• PROTOPOP in the dictionary of Synonyms of the Russian language:
  archpriest, archpriest, ...
• PROTOPOP in the New explanatory and derivational dictionary of the Russian language Efremova:
  m. The same as: ...
• PROTOPOP in the Dictionary of the Russian Language Lopatin:
  protop'op, ...
• PROTOPOP in the Complete Spelling Dictionary of the Russian Language:
  archpriest, ...
• PROTOPOP in the Spelling Dictionary:
  protop'op, ...
• PROTOPOP in the Dictionary of the Russian Language Ozhegov:
  common title...
• PROTOPOP in the Dahl Dictionary:
  protopresbyter, see ...
• PROTOPOP in the Modern Explanatory Dictionary, TSB:
  common name...
• PROTOPOP in the Explanatory Dictionary of the Russian Language Ushakov:
  archpriest, m. (colloquial and old official). …
• PROTOPOP in the Explanatory Dictionary of Efremova:
  archpriest m. The same as: ...
• PROTOPOP in the New Dictionary of the Russian Language Efremova:
  m. the same as ...
• Habakkuk, Protopop in the Orthodox Encyclopedia Tree:
  open orthodox encyclopedia"TREE". Avvakum (Petrov or Petrovich) (1620 - 1682), archpriest of the city of Yuryevets-Povolozhsky, leader of the Old Believers, ...
• AVVAKUM PETROVICH in the Brief Biographical Encyclopedia:
  Avvakum Petrovich, archpriest of Yuryevets of the Volga region, famous schism teacher of the 17th century. Born in 1620 or 1621 in the village of Grigorov (now Nizhny Novgorod ...
• HABBAKUM in the Literary Encyclopedia:
  Archpriest - one of the founders of the Old Believer schism, is at the same time the most original writer of the 17th century. Coming from the environment...
• SPLIT in the Encyclopedic Dictionary of Brockhaus and Euphron:
  (for its difference from heresy, see Heresy). I. Scientific development of the question of the split. The significance of the split in Russian life. RU …
• NERONOV in the Encyclopedic Dictionary of Brockhaus and Euphron:
  (John) - Moscow archpriest (1591-1670). From his youthful years, feeling an inclination towards a wandering life, N. traveled from village to village, finding ...
• VONIFATIEV in the Encyclopedic Dictionary of Brockhaus and Euphron:
  (Stefan) - archpriest of Moscow Cathedral of the Annunciation, confessor of Tsar Alexei Mikhailovich. His personal character and the direction of his activities are revealed especially from ...

- (from Greek protos first, and Russian pop). The same as the archpriest. Dictionary of foreign words included in the Russian language. Chudinov A.N., 1910. PROTOPOP in ancient Russia the name of the archpriest, used at the present time common people. Dictionary … Dictionary of foreign words of the Russian language

PROTOPOP- PROTOPOP, protopresbyter, see archpriest. Dahl's Explanatory Dictionary. IN AND. Dal. 1863 1866 ... Dahl's Explanatory Dictionary

archpriest- see Archpriest Dictionary of synonyms of the Russian language. Practical guide. M.: Russian language. Z. E. Alexandrova. 2011. protopop n., number of synonyms: 3 ... Synonym dictionary

PROTOPOP- the common name of the archpriest ... Big Encyclopedic Dictionary

PROTOPOP- PROTOPOP, archpriest, husband. (colloquial and old official). Archpriest. Explanatory Dictionary of Ushakov. D.N. Ushakov. 1935 1940 ... Explanatory Dictionary of Ushakov

PROTOPOP- PROTOPOP, a, husband. Former title of archpriest. | adj. protopopsky, oh, oh. Explanatory dictionary of Ozhegov. S.I. Ozhegov, N.Yu. Shvedova. 1949 1992 ... Explanatory dictionary of Ozhegov

archpriest- a; m. = Archpriest. ◁ Protopopian, oh, oh. P th daughter. P. house. * * * Archpriest is the everyday name of an archpriest. * * * PROTOPOP PROTOPOP, the everyday name of an archpriest (see ARCHPRIEST) ... encyclopedic Dictionary

archpriest- PROTOPOP, a, m The same as the archpriest. Archpriest Avvakum, head and ideologist of the Russian schism, writer, preacher and zealot of Orthodoxy... Explanatory dictionary of Russian nouns

archpriest- a, m. The same as ARCHPRIEST / Y. Archpriest Father Peter ... always says that he knows no one who would fulfill his Christian duty like Ivan Ivanovich. // Gogol. The story of how Ivan Ivanovich quarreled with Ivan Nikiforovich Dictionary of forgotten and difficult words from works of Russian literature of the 18th-19th centuries

archpriest- genus. n. a, other Russian. protopop (Novgor. I letop.), Serbian. cslav. archpriest. From the Greek πρωτοπαπᾶς … Etymological Dictionary of the Russian Language by Max Fasmer

Books

• Archpriest Avvakum, his life and work, V. A. Myakotin. Life of wonderful people. Biographical library of F. Pavlekov. Archpriest Avvakum, his life and work. Biographical sketch of V. A. Myakotin. Without a portrait of Habakkuk, which is nowhere to be found… Buy for 1774 rubles
• Archpriest Avvakum. Life for Faith, Kirill Yakovlevich Kozhurin. Archpriest Avvakum Petrov (or Avvakum Petrovich, 1620-1682) is one of the brightest figures in Russian history. With extraordinary power, he revealed to the world those qualities in which he was reflected ...

Satan begged bright Russia from God.
Habakkuk

Miloradovich S.D. Avvakum's Journey through Siberia.

A strict zealot of piety, he himself did not want to burn in hell, and protected his flock with all his might from the tongues of hellish flames. That's just a burdensome care spiritual father was worse for the parishioners than the fiery Gehenna itself. And therefore it often happened that they beat their father with a mortal fight: “they dragged him by the feet on the ground right in the vestments,” Avvakum later recalled. And one chief, having come to the archpriest's house, "bit off his fingers, like a dog, with his teeth," and even tried to shoot him. True, Avvakum himself easily used his fists if he saw damage to piety. Once, having met buffoons, he attacked them, broke tambourines and masks, and dispersed the “dancing” bears with a stick.

The zeal of the Nizhny Novgorod priest was noticed, and Avvakum was transferred to Moscow, where he entered the inner circle of Tsar Alexei Mikhailovich. But when Patriarch Nikon began his church reform, Avvakum saw in it the worst heresy, a reproach to all ancient Russian Orthodoxy. Calling the patriarch a servant of the Antichrist, the frantic archpriest promised to gouge out his piggy eyes and steam with iron batogs.

To bring the rebellious father to his senses, he was exiled to faraway Tobolsk. There, Avvakum and his wife endured every need, ate grass and roots, and sometimes, the sufferer recalled, “and if the wolf did not finish, then they ate.” One day, mother asked him with a sigh how long they would suffer like this. “Until death, Markovna,” Avvakum reassured his wife.

And after all, he looked into the water. At the church council of 1666, the recalcitrant archpriest was cut off and exiled to the town of Pustozerk - “a tundra, icy and treeless place”, where even a raven will not fly. Imprisoned in a cut of earth, Avvakum did not let up even here, sending out letters to the schismatics with denunciations of the tsar and church hierarchs. And then, in the early April morning of 1682, the archers who arrived in Pustozersk brought a burning torch to the wooden prison of Avvakum ...

Autograph of the Life of Archpriest Avvakum

But “The Life of Archpriest Avvakum, Written by Himself” remained to live - the first Russian autobiography, which made its author the ancestor of Russian confessional prose.