For cheesecakes and sweet pies, butter dough is prepared, for kulebyak, pies and pies with salty fillings - savory dough.
Fatty dough is prepared without baking powder, and less fatty dough is prepared with soda and ammonium. To more completely remove carbon dioxide from soda, add tartaric, citric or lactic acid or lemon juice to the dough. If sour dairy products are added to the dough - sour cream, kefir, yogurt or acidophilus milk, the amount of acid should be significantly reduced or not added at all.
To prevent the dough from becoming oily and losing its plasticity during molding, it should be prepared from chilled ingredients in a room whose temperature does not exceed 15-17°. The dough is kneaded in different ways, depending on the quantitative ratio of the products.
Dough with a large amount of fat is kneaded in the same way as shortbread.
When making a less fatty dough, beat the sugar and butter manually with a spatula or mechanically for 6-8 minutes. Gradually add eggs mixed with sour cream and continue beating for another 6-8 minutes. Then add flour mixed with soda and knead the dough very quickly (15-20 seconds).
When making dough with a weak consistency, first of all, pour water into the dough mixer, in which you first dissolve the acid, add salt, sugar, sour cream and mix these products. Add half the flour and knead for 3-4 minutes; then add the butter, previously softened to a plastic state, and the rest of the flour mixed with soda or ammonium. Knead the dough quickly, for 10-20 seconds.
When kneading the dough manually, first of all, pour the liquid into the bowl, and place the remaining products in the same sequence as with mechanical kneading. You can knead the dough on the table by pouring a mound of flour on it and making a funnel in it. Pour liquid products into this funnel and quickly knead the dough.
LIQUID FRESH DOUGH (BLARR) SALT
Grind the egg yolks with vegetable oil, add milk (or water), in which the salt has previously been dissolved. Add the sifted flour, stir well, then add the tightly beaten whites and lightly stir again.
This dough is used in the preparation of some dishes from fish, poultry, and vegetables in dough, deep-fried.
Flour 1000, eggs 1233, refined vegetable oil 50, milk or water 1000, salt 25.
LIQUID FRESH DOUGH (BLARR) SWEET
Grind the egg yolks with sugar and salt, add sour cream, and then pour in cold milk. Add the sifted flour, mix well, add the tightly beaten whites and lightly mix again.
This dough is used to make some sweet dishes: apples, berries in dough, deep-fried.
Flour 1000, eggs 1000, sour cream 250, milk 1000, sugar 150, salt 10.
PIES BAKED FROM BURNING UNFRESH DOUGH
Prepare unleavened dough. To make the products crumbly, this dough should be prepared with the addition of baking soda and citric acid. For a more even distribution in the dough, mix baking soda first with a small amount of flour, and then with the rest of the flour and sift. Pour flour into the bowl in which the dough is kneaded, add melange or eggs mixed with sugar, melted butter or margarine, then pour in water, having previously dissolved the acid and salt in it. After this, quickly knead the dough and cool it at a temperature of 10-12° for an hour. Chilled dough is easier to roll out - it does not stick to the table and does not tighten when shaping products.
Roll out a rectangular layer 3-5 mm thick and cut out cakes weighing 58 g with a round notch. Place minced meat in the middle of the cake, connect the edges of the dough, then place the product on a sheet, brush with egg and bake at 230-240°.
Flour 3600, table margarine 400, melange 500, sugar 100, salt 40, soda 50, citric acid 50, water 1300; test output 5800; minced meat 2500, melange for greasing pies 150, refined vegetable oil for greasing sheets 25. Yield 100 pcs. to 75
COOKIE FROM UNFRESH DOUGH
Roll out the unleavened dough into an even layer up to 5 mm thick and cut out circles from it; Pinch the edges of the circles. Place the pinched mugs on a pie sheet so that they are at a distance of 1.5-2 cm from one another; After this, pierce the middle of the circles with a fork and fill with jam or minced curd, brush with egg (for a cheesecake with jam, grease only the dough, and with cottage cheese - the entire surface of the product) and bake.
For the dough: flour 3600, butter 400, eggs or melange 660, sugar 250, soda 50, citric acid 50, salt 40, water 1300; minced meat 3000, refined vegetable oil for greasing sheets 25, eggs for greasing cheesecakes 200.
BASKET OF UNFRESH DOUGH
Roll out the unleavened dough into a layer of 5-6 mm and cut out circles of the desired size using a notch. Place the circles in metal molds, pressing and pressing the dough tightly against the bottom and walls of the molds. Then pierce the dough with a fork in several places at the bottom of the mold, fill the baskets with dry, unshelled peas or medium-sized beans and bake. Pierce the dough and fill the mold with peas so that the dough does not deform during baking.
After baking, let the products cool slightly, then remove the peas and remove the baskets from the molds.
Serve baskets filled with meat, fish products or eggs as an independent dish and as an appetizer, and those filled with vegetables as a side dish.
Baskets of buttery sweet dough (shortbread), filled with various berries, fruits and jam, serve as a cake or a sweet dish.
Flour 1910, butter or margarine 450, sour cream 220, eggs 280, sugar 55. Yield 100 pcs. 25 g each
EASTERN SHAVINGS
Knead a stiff dough from flour containing 30-35% gluten and eggs and after 10-15 minutes roll out a layer 2-3 mm thick. Cut the layer like you would for homemade noodles. Dry chopped shavings 40-50 mm long and 5-6 mm wide for 5-7 minutes and fry in a large amount of fat (deep fat). After this, place the product on a mesh and, when the fat has drained, sprinkle with powdered sugar.
Flour 600, eggs 331, flour for dusting 57, ghee for deep frying 346, powdered sugar for sprinkling 69. Yield 1 kg.
CHEBUREKI
Prepare a stiff unleavened dough from flour, water and salt, as for noodles.
To prepare minced meat, pass fatty lamb and onions through a meat grinder, season with salt, pepper and add water to the mixture.
Roll out the dough into a layer 2 mm thick, cut out the flatbread with a round corrugated notch, brush with egg, place the minced meat in the middle and fold one edge of the flatbread over the minced meat to make a crescent-shaped pie. Fry in a large amount of fat (deep fat), serve hot.
For the dough: flour 110, salt 2, water 40; dough yield 150; for minced meat: lamb 78, onion 15, salt 1, pepper 0.1; output 90; fat for deep frying 15, eggs for lubrication 2. Yield 240 (2 pcs.).
SOMSA IN KAZAKH
Knead a loose dough from flour, butter and salted hot water. Roll out pieces of dough weighing 100 g into a flat cake, put minced liver in the middle and pinch the edges of the flat cake over the minced meat on three sides, giving the product a triangular shape, then brush with egg and bake in the oven.
To prepare minced meat, boil the lungs, heart, liver, mince, add fried onions, peppers and white sauce.
For the dough: flour 70, butter margarine 12, water 20; test output 100; for minced meat: lung 90, heart 35, liver 35, onion 15, butter margarine 10, flour 2, eggs 4; exit 115. Exit 200.
SCREWS WITH CHEESE
Roll out very thin flat cakes from unleavened dough and dry them in the oven.
Place a tortilla in a frying pan, sprinkle it with grated cheese, cover with another tortilla, pour over melted fat and bake in the oven.
Flour 50, sugar 1, table margarine 20, water 20, cheese 15. Yield 85.
FLEATS WITH MILLET PORRIDGE
Roll out the unleavened dough into a flat cake 1 cm thick, put minced meat on one half of the flat cake - crumbly millet porridge with sugar, then cover it with the second half of the flat cake, trim the edges of the dough evenly, press firmly, give the product a crescent shape and fry on both sides in oil for frying pan.
Serve the flatbreads hot.
For the dough: flour 30, salt 1, water 10, table margarine 2, sugar 2; for minced meat: millet 10, melted butter 2, sugar 4; vegetable oil for frying 16. Yield 100 (2 pcs.).
POTATO PIE
Knead unleavened dough from flour, butter, salt and water, as for noodles. Boil the peeled potatoes, dry them and grind them through a meat grinder together with feta cheese, add sautéed onions, salt and pepper (to taste). Roll out the prepared dough into a flat cake with a diameter of 20 cm, put minced meat on it, connect the ends of the dough and pinch.
Place the pie on a sheet, brush with egg and bake.
Slice the cooled pie.
For the dough: flour 60, salt 1, butter margarine 10, water 20; for minced meat: potatoes 75, sheep cheese 30, onions 10, butter margarine 5, eggs 1/10 pcs. Exit 190.
PANCAKES
Beat eggs, salt and sugar with a broom for 1-2 minutes, add milk, mix and add sifted flour. With a quick movement of the whisk, knead a homogeneous batter and strain it through a fine sieve.
Pour the finished dough into a thin layer with a ladle onto hot, greased frying pans and fry on both sides so that the pancakes only brown, but do not burn.
Fold pancakes without filling into quarters; The folded pancakes can be fried again. Pancakes can be prepared with any filling: meat, rice, cottage cheese, jam, apples, etc.
When producing a large number of pancakes, it is advisable to use the following method: pour the prepared dough with a large ladle (600-700 g) onto a hot, greased baking sheet; lifting the edge of the baking sheet, pour the dough over its entire surface. Once one side is browned, place the pan in the broiler for 3-5 minutes. Place the finished large pancake on the table, turning the baking sheet over. Cut the pancake into even squares, from which form pancakes as usual.
Pancakes can be served with butter, sugar, honey or jam.
Flour 40, milk 100, eggs 10, salt 0.5, sugar 3, melted butter 2. Yield 100 g.
PANCAKES WITH MUSHROOMS
Bake thin pancakes from unleavened dough, 2-3 pieces each. per serving. Place minced mushroom on the toasted side of each pancake and roll it up. Moisten the surface of the folded pancakes with egg white, roll in white wheat bread crumbs and fry in oil on both sides. Place in the oven for 5-6 minutes.
To prepare minced meat, chop fresh porcini mushrooms or champignons not very finely or chop them into thin slices and fry with butter. Chop the onion and fry separately. Then combine, add hot milk sauce of medium thickness, as for baked dishes, and raw egg yolk. Mix everything and season to taste with salt and pepper.
To serve, place the pancakes on a warm plate or oval dish covered with a paper napkin. You can garnish with parsley, fried in fat (deep-fried). Serve sour cream in a gravy boat.
Ready pancakes 100, fresh mushrooms 100, onions 30, sauce 25, eggs 1 pc., bread crumbs 20, melted butter 15, sour cream 30-40, parsley 10. Yield 225.
Pancakes baked with cheese and oatmeal
Prepare the dough and bake pancakes. Grease the pancake, sprinkle with cheese, cover with another pancake, add oatmeal mixed with butter, and cover with another pancake. Fold the pancakes prepared in this way in half, giving them a crescent shape, grease with sour cream and bake in the oven.
Flour 30, milk 70, eggs 10, cheese 15, oatmeal 30, butter 20, sour cream 10, salt 1. Yield 125.
FRIED PANCAKE PIES
Grind the eggs, salt and sugar until smooth, mix with cold water, add the sifted flour and stir thoroughly with a broom until the dough has a uniform consistency, then strain it through a sieve.
Pour a thin layer of batter into a hot cast-iron or iron frying pan, greased, and fry until one side of the pancakes turns golden.
Place minced meat on the fried side of the pancake, wrap the pancake in the form of a rectangular patty, brush with egg, roll in white bread crumbs and deep-fry.
For minced meat, you can use the fillings used for pies.
For the dough: flour 2000, table margarine 200, sugar 100, salt 30, melange 600, water 4800; minced meat 2500, for breading eggs 500 and wheat bread 1000, fat for deep frying 800.
SIBERIAN DUMPLINGS
Pour the sifted flour onto the table in a mound and make a funnel-shaped depression in it, into which pour water mixed with eggs and salt. Liquid (water, eggs) must be taken strictly according to the norm at the rate of 400 g of liquid per 1 kg of flour and when kneading, strive to quickly mix all the liquid with flour. Knead a stiff, homogeneous dough, and to make rolling easier, let the dough rest for 20-30 minutes.
Roll out the prepared dough into a long strip 1-1.5 mm thick and 40-50 cm wide and brush with egg. Along the entire length of the dough, 3-4 cm from the edge, place the minced meat in balls of 5-6 g each at a distance of 2-3 cm. from another. Cover the meat balls with the edge of the dough, press the top layer of dough with your hands to the bottom around each ball and cut out the dumplings in the shape of a crescent with a metal notch 3 cm in diameter. Place the dumplings on a baking sheet sprinkled with flour and place in a cold room.
To prepare minced meat, cut beef and pork or lamb into pieces and mince them, add sugar, salt, pepper, water (18-20% by weight of meat), minced onion and mix everything. Boil the dumplings in salted water (for 1 kg of dumplings, 4 liters of water, 40 g of salt) at low boil for 8-10 minutes.
You can serve the dumplings with butter or sour cream and table vinegar.
For the dough: flour 330, eggs 23, water 115, salt 6; test yield 450; for minced meat: beef 200, pork 230, onion 40, salt 9, pepper 0.2, sugar 0.5, water 90; minced meat yield 560; eggs for greasing 20. Yield of raw dumplings 1 kg.
MOSCOW DUMPLINGS
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Moscow dumplings are prepared in the same way as Siberian dumplings, but they use less dough and more minced meat.
For the dough: flour 260, eggs 23, water 90, salt 5; for minced meat: beef 230, pork 264, onion 48, salt 9, pepper 0.5, sugar 1, water 100; eggs for greasing 20. Yield of raw dumplings 1 kg.
DUMPLINGS CHINESE STYLE
Chinese dumplings are prepared in the same way as Siberian dumplings, but instead of beef, finely chopped fresh white cabbage is added to the minced meat.
For the dough: flour 330, eggs 23, water 115, salt 6; for minced meat: pork 325, fresh cabbage 176, onion 40, salt 9, pepper 0.3, water 50; eggs for greasing 20. Yield of raw dumplings 1 kg.
FRIED DUMPLINGS
Prepare Siberian dumplings, place in a hot frying pan with fat and fry until done. Serve the fried dumplings with butter.
Dumplings 230, ghee for frying 15, butter for basting 10. Yield 200.
DUMPLINGS IN AN OMELETE
Wrap boiled Siberian dumplings in an omelette fried until half cooked and place in a hot oven for 3-5 minutes. Drizzle with oil before serving.
Dumplings 100, eggs 86, milk 20, salt 3, ghee for frying 15, butter for basting 10.
UZBEK DUMPLINGS (CHUCHVARA)
Prepare unleavened dough, roll it out 1-2 mm thick, cut into squares (30x30 mm), add minced meat and, turning from corner to corner, join the edges.
To prepare minced meat, cut the beef pulp into small pieces and pass through a meat grinder. Finely chop the onion. Combine the meat and onion, add water, pepper, salt and mix thoroughly.
Boil chuchvara in broth, season with yogurt, red pepper to taste and sprinkle with herbs.
For the dough: flour 100, water 30, salt 3; test yield 130; for minced meat: beef 110, onion 40, ground black pepper 1, water 30; minced meat yield 180; sour milk 30, red pepper, parsley. Chuchvara yield 370.
DUMBLINGS FROM BARLEY FLOUR
Add salt, barley flour, eggs and melted butter to the milk. Knead a stiff dough, form it into oblong dumplings and cook for 10 minutes in meat broth or lightly salted water. Serve hot with meat dishes or as a separate dish with fresh or sour milk (200 g).
Barley flour 100, eggs 8, butter 10, milk 125. Yield 250.
DONDS WITH PLUMS
Boil the peeled potatoes, dry them, pass them through a meat grinder or rub them in a potato masher. Mix the cooled potato mass with flour, eggs, salt and mix well. Roll out the dough to a thickness of 10 mm and use round notch 1 to cut out circles. Place a plum (without a pit) on each circle of dough, sprinkle with sugar, pinch and cook in boiling water. When serving, pour sour cream over the dumplings. Boiled dumplings can be poured with sour cream and baked in the oven.
For the dough: flour 60, eggs 8, potatoes 100; for filling: dried plums 80, sugar 10; sour cream for topping 30. Yield when cooking 300, when baking 255
Dumplings
Dissolve egg yolks, yeast, salt in warm milk, mix with flour and beat for 10-15 minutes in a mechanical beater or spatula. When the dough is smooth and viscous, cover the bowl with the dough and leave to ferment for 1 hour.
City roll, loaf or white non-sour bread, not very stale (one or two days old), cut into small cubes, fry in a frying pan with fat, then cool and mix with pre-prepared dough.
Divide the finished dough into pieces weighing 100-150 g and form them into round buns (dumplings), which are placed on a baking sheet, sawn with flour.
Place dumplings in boiling salted water (20 g of salt per 1 liter of water). Over high heat, bring the water back to a boil as quickly as possible, then reduce the heat, cover the pan with a lid and cook the dumplings for 5-7 minutes (depending on their size).
The products should be cooked in a large amount of water (5-6 liters of water per 1 kg of dumplings, immersed at a time), so that they float freely in it.
Remove the finished dumplings from the water with a slotted spoon and immediately pour oil over them.
Before serving, the dumplings can either be topped with cracker sauce, sour cream, jam, or sprinkled with grated cheese or granulated sugar; any of these products can also be served separately with dumplings.
Flour (cereal) 500, milk 300, eggs (yolks) 1 pc., salt 10, yeast 10, city roll or wheat bread 200, butter for frying 50, butter for basting 100.
Dumplings with liver for soup
Heat the butter, stirring, to the consistency of sour cream and, whisking with a spatula, add one egg yolk at a time, boiled or fried liver, previously crushed in a meat grinder and cooled, salt, spices and 1/4 of the city's mashed bread. Beat the mixture well for 10-15 minutes, then add thoroughly beaten egg whites and the rest of the mashed city roll. Form small dumplings from the prepared dough and drop 2-3 pieces. into soup or broth for test cooking. If the dumplings are boiled, then you need to add an egg and grated bread. Do not place the prepared dumplings in the soup or broth immediately, but as it boils and cook for 2-3 minutes, depending on the density of the dough and the size of the dumplings.
City roll 500, liver 500, butter 150, eggs 5 pcs., salt 10, pepper, garlic, marjoram.
CARROTT DUMPLINGS FOR SOUP
Pass the boiled carrots through a meat grinder, add egg yolks, sour cream and 1/4 of the mashed city bun, beat everything well for 10-15 minutes, then add tightly beaten egg whites and the remains of the mashed bun; Form small dumplings from the dough and cook as described above.
City bun 500, carrots 500, eggs 5 pcs., sour cream, cream or milk 200.
MANTY
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Knead a stiff dough from flour, water and salt, shape it into a loaf, divide it into pieces weighing 20 g and roll into thin circles so that their edges are thinner than the middle.
Pass the lamb (pulp) through a meat grinder, add finely chopped onions, cold water, salt, crushed pepper and mix well. To prepare manti, take fatty lamb. If the meat is skinny, you need to add fat tail fat. You can put garlic in the minced meat.
Place minced meat in the middle of the rolled out dough circles and pinch the edges of the dough.
Place the manti on greased grates (cascans) and place in a cauldron with a small amount of boiling water, close the cauldron with a lid and steam the products until cooked for 30 minutes. Serve manti (2-3 pieces per serving), topped with vinegar or sour cream.
For the dough: flour 50, water 20, salt 3; for minced meat: lamb 120, onion 42, lamb fat (fat tail) 4; for watering: 3% vinegar 20 or sour cream 30.
Shanezhki - I got shanzhischi - typical Siberian yeast baked goods. And our filling is Transbaikal ground bird cherry. Fragrant, fluffy, light - a real treat for tea. I don’t agree with what they sometimes write - take sour dough - no, not sour, but from the highest grain, rich and sweet - then there will be cravings! The sponge method, long proofing, a fairly large amount of baking, beating out the dough - all this gives the shanezhkas tenderness and crustiness, preventing them from becoming stale for several days. If there is no bird cherry, you can grease the top with sour cream, slightly mixed with flour and sugar - also a local shaving brush. And now I would like to introduce you to the concept of “family”... In poetic form, the history of the resettlement of the Old Believers and their consolidation in new lands beyond Lake Baikal is described by N.A. Nekrasov in the poem “Grandfather”: A handful of Russians were exiled to a terrible wilderness for a split, Land and freedom were given to them; A year has passed unnoticed - the commissars are going there, Lo and behold, the village is standing, Riga, sheds, barns! The hammer is knocking in the forge... A year later we visited again, A new miracle was found: Residents collected bread From the previously barren land... So gradually, over half a century, a huge planting grew - The will and labor of man create marvelous wonders! Semeyskie are a very bright and ancient branch of the Russian people – a part of pre-Petrine Moscow Rus'. Who are they, why did they end up in Transbaikalia and why are they called that? In the second half of the 17th century, radical changes occurred in the history of Russia. Two major phenomena in the history of Russia: the schism and Peter I. The Russian ruler wanted to win over the peoples professing Orthodoxy (Slavs, Georgians, Armenians, Greeks) towards Russia. To this end, the Tsar decides to reform and bring the forms of worship and rituals closer to modern Greek models, which were already adopted in other Orthodox centers (Ukraine, Georgia, Armenia). The books were corrected, the salting walk was changed, that is, walking in the sun around the lectern while performing rituals, the number of bows was reduced, and the church chant was greatly changed, because of which it actually lost the “polyphony” that shortened the service in the church. The spelling of the name Jesus with two “and” was introduced; all adjustments were made in accordance with the rites of the Greek church. For many believers, it seemed that a new faith had actually been introduced in Rus'. All supporters of double-fingered in 1656 were equated with heretics, excommunicated from the church and cursed. The reform divided the Russian Church into two camps of Orthodoxy: the mainstream and the Old Believer. Old Believers are that part of the Russian population that abandoned innovations, continuing to adhere to the old faith, rituals, and way of life. For this they were subjected to severe repression, many were forced to flee to free lands on the Terek, Don, beyond the Urals, and many abroad, to Poland. In the second half of the 18th century, by decree of Catherine II, schismatics were forcibly expelled from Poland, Belarus and Ukraine. An unknown land awaited them, harsh Siberia, untouched lands. They settled as whole families, which is why they were later called “semeiskie”. They quickly got used to the harsh Siberian nature. Thanks to the exceptional hard work of the Semeis, good-quality villages soon grew up. Intangible culture served as a constant support in the difficult fate of Semeysky or Old Believers, always persecuted by the official church and state. About 240 years have passed. The Semey Transbaikalia firmly rooted themselves in the Siberian soil and found a second homeland here. Semeysky huts are tall wooden buildings; they are painted inside and out and washed twice a year. If you approach from the outside, you can barely reach the window with your hand. The frames and cornices in many huts are decorated with carvings and painted. From the 17th-18th centuries to the present day, Semeyskie have preserved the ancient form of clothing without changes. The ethnography of the Semeisk people gives an indelible idea of the uniqueness and originality of their culture. We find this in their way of life, in everyday life, in the culture of the family, the strength of moral principles, in the majesty of their clothes, in the design of their homes, in the painting of their utensils and living quarters. To this day they have preserved the golden fund of Russian folk culture. The traditional folk culture of the Semeis is a unique, original ethnocultural phenomenon. The value of Semeyskie, as a historical and cultural phenomenon of Russia, is difficult to overestimate. They managed to preserve spiritual experience, which was actually lost from other groups of the Russian people. Folk singing traditions, which are a masterpiece of oral and intangible heritage, have their origins in ancient Russian musical culture and whose roots go back to the depths of the Middle Ages. The skill and unique technique of polyphonic singing, which incorporates many special techniques, deserve the highest praise. Representing exceptional value for a new civilization, the original spiritual culture of the Semeis of the Tarbagatai region of the Republic of Buryatia in May 2001 in Paris was proclaimed by UNESCO as a “Masterpiece of the Oral and Intangible Heritage of Humanity” and included in the first list of the United Nations Educational, Scientific and Cultural Organization (UNESCO). Semeys are hospitable, hospitable people who love bright, cheerful colors. The coloring of the cornice, shutters, and trim pleases the eye with cheerful colors. This speaks of the love of life of the people, their cheerful disposition and prosperity. Semeyskie cuisine presents a large selection of meat, dairy dishes, and baked goods. Having visited the Semeyskie farmstead and tasted the pies, shanegs, pancakes, cabbage soup, and porridge, everyone will want to come back again. In order to obtain reliable information about the life of the people living in the Tarbagatai district, you need to drive through the villages: Tarbagatai, Kunaley, Desyatnikovo, Kuitun, you will find yourself at the end of the 19th century on a typical Old Believer street. By visiting the museum created at the temple in the village of Tarbagatai by Father Sergei, you can see antiques, icons, household utensils, and touch the distant past of the Semeis. I was there, saw the museum created by the priest on his own, talked with Father Sergius - an amazing man - there are few such unmercenaries these days... Of course, we also visited the Semey family themselves - many now work in the tourism business. They treated us to pickles - very tasty, plentiful, patriarchal! They sang and danced for us, played games - an amazing and unforgettable journey... The echo of which is my chanting - according to old recipes... Help yourself - and come to us, eh?!
Among the known methods of preparing and eating food, Russian traditions dominated, and the influence of Ukrainian cuisine was strong. In the methods of processing, storing and preserving food products, many borrowings are found from the cooking of the peoples of the Caucasus, Central Asia, the Volga region, Siberia and the Far East. The methods of preparing and storing food and dishes in field conditions, known among the Cossacks, are similar to those that existed among the Russian population of different regions and non-Russian peoples of the outskirts of Russia (freezing meat, fish, dumplings, milk, drying cottage cheese, vegetables, fruits and berries and etc.). Everywhere the most common bread was made from sour dough with yeast or sourdough. Bread was baked in a Russian oven (on a hearth or in molds), pies, pies, shangi, rolls, pancakes, pancakes and more were baked from sour dough. The Ural Cossacks baked eggs into bread intended for the journey. Pies are a festive and everyday dish filled with fish, meat, vegetables, cereals, fruits, and berries, including wild ones.
Unleavened dough was used to bake flatbreads (presnushki), bursaki, koloboki, knishes, makans, nuts, rosantsy (brushwood). They were cooked in a Russian oven or fried in oil. Flatbreads were often cooked in a frying pan without fat, similar to the bread-baking traditions of the nomadic peoples of Central Asia. Rolls and pretzels were made from sour choux pastry. Dishes made from flour boiled in boiling water - zatirukha, dzhurma, balamyk, salamat - formed the basis of the Lenten diet; they were prepared during fishing, on the road, in haymaking. Dumplings, dumplings, noodles, and dumplings were among the dishes of the everyday and festive table. Kulaga was also made from flour (the flour was brewed with a fruit decoction), and jelly for funeral and Lenten meals. Cereals played a major role in nutrition; porridge with water and milk, vegetables (pumpkin and carrots) were added to them. On the basis of porridges, dishes were prepared like pudding - millet (from millet and rice), with the addition of eggs and butter. “Porridge with fish” was known among the Ural, Don, Terek and Astrakhan Cossacks.
Dairy dishes are an important part of the daily diet. The basis for preparing many dishes was sour milk. It was used to make aryan (ayran) - a thirst-quenching drink, skimmed milk, suzbe, like feta cheese. Dried cheese was common among many troops. Kuban Cossacks made cheese similar to the traditions of Adyghe cooking. Kaymak (cream melted in a Russian oven) was added to many dishes, giving them a special taste. Remchuk, sarsu - dishes made from sour milk, borrowed from nomadic peoples, were common among the Ural, Astrakhan, and Don Cossacks. Varenets, fermented baked milk, sour cream, and cottage cheese were also made from milk.
Fish dishes are the basis of the diet of the Don, Ural, Astrakhan, Siberian, Amur, and partly Kuban Cossacks. The fish was boiled (ukha, shrba), fried (zharina), and simmered in the oven. Cutlets and veal were prepared from fish fillets - a dish also known among the Pomors and Russian Ustyinets. Fish pies, jellied and stuffed fish were served on the festive table. Cutlets and meatballs were made from the caviar of particulate fish. The fish was dried, smoked, dried (balyk).
Meat was used to prepare first courses (borscht, cabbage soup, noodles, stew, soup), second courses (roast with vegetables, fried food, pozharok), and filling for pies.
Vegetable and fruit dishes were very varied. The most popular vegetable dish among the Kuban, Don and Terek Cossacks was borscht with meat, among the Ural Cossacks it was cabbage soup made from meat, cabbage, potatoes and cereals. Carrots, pumpkin, stewed cabbage, and fried potatoes were part of the daily diet. Kuban and Terek Cossacks prepared dishes from eggplants, tomatoes, peppers and other things, similar to the traditions of Caucasian cuisine. The Ural Cossacks made melon dryers in the same way as the Turkmens, only after drying in the sun they were simmered in a Russian oven. Vegetable dishes with kvass (okroshka, grated radish) were popular among the Siberian, Transbaikal, Orenburg, Ural and Don Cossacks. Melon crops - watermelons, melons and pumpkins dominated the food of the Cossacks of many troops in the summer. Watermelons and melons were salted. Salted tomatoes, cucumbers, and cabbage were poured with watermelon pulp. Bekmes was a widespread dish made from watermelon and molasses among the Don, Astrakhan, Ural and other Cossacks. Terek and Kuban Cossacks added spicy seasonings from local herbs to their dishes.
Wild plants (sloes, cherries, currants, cherry plums, apples, pears, nuts, rose hips) were consumed everywhere. Terek and Kuban Cossacks made mamalyga from corn, steamed it in a Russian oven, and boiled it. Porridges and liquid dishes were prepared from beans, peas and beans. Bird cherry was widely used by the Transbaikal Cossacks, they baked gingerbreads (kursuns), and made filling for pies.
The drinks were varied: kvass, compote (uzvar), sour milk diluted with water, syta made from honey, buza made from licorice root and others. Intoxicating drinks were served at the festive table: mash, sourdough, chikhir - young grape wine, moonshine (vodka). Tea was very popular among the Cossacks. All festive and often daily meals ended with tea drinking. The Cossacks of the Transbaikal army drank tea with “zabela” made from milk, butter and eggs, adding wheat flour and hemp seed to it. Old Believers at the end of the 19th – beginning of the 20th centuries. They observed the ban on drinking tea and brewed wild herbs and roots.
Until the end of the 19th and beginning of the 20th centuries. The Cossacks are characterized by the existence of a large undivided family. Its long-term preservation was facilitated by the special social position of the Cossacks and their specific way of life: the need to cultivate large plots of land, the impossibility of separating a young family during service or before it began, and the isolation of family life. The Cossacks of the Don, Ural, Terek, Kuban troops had 3-4 generation families, the number of which reached 25-30 people. Along with large ones, small families were known, consisting of parents and unmarried children. The class isolation of the Cossacks in the 19th century significantly limited the range of marriages. Marriages with non-residents and representatives of local peoples were extremely rare even at the beginning of the 20th century. However, traces of marriage alliances between Cossacks and non-Russian peoples in the early period of the existence of Cossack communities can be traced in the anthropological type of Don, Terek, Ural and Astrakhan Cossacks.
The head of the family (grandfather, father or older brother) was the sovereign leader of the entire family: he distributed and controlled the work of its members, all income flowed to him, he had sole power. The mother occupied a similar position in the family in the absence of the owner. The uniqueness of the Cossack family structure was the relative freedom of a Cossack woman compared, for example, with a peasant woman. The youth in the family also enjoyed greater rights than the peasants.
The long coexistence of the Cossack agricultural, fishing and military communities determined many aspects of social life and spiritual life. The customs of collective labor and mutual assistance were manifested in the pooling of draft livestock and equipment for the period of urgent agricultural work, fishing gear and vehicles during fishing, joint grazing of livestock, voluntary assistance during the construction of a house, etc. The Cossacks are characterized by traditions of joint leisure activities: public meals after finishing agricultural or fishing work, seeing off and welcoming Cossacks from service. Almost all holidays were accompanied by competitions in cutting, shooting, and horse riding. A characteristic feature of many of them were “religious” games, which staged military battles or Cossack “freedom”. Games and competitions were often held on the initiative of the military administration, especially equestrian competitions. Among the Don Cossacks there was a custom of “walking with a banner” at Maslenitsa, when the chosen “vatazhny ataman” walked around the houses of the village residents with a banner, accepting treats from them. At the christening, the boy was “initiated as a Cossack”: they put a saber on him and put him on a horse. Guests brought gifts of arrows, cartridges, and a gun to the newborn (for teething purposes) and hung them on the wall.
The most significant religious holidays were Christmas and Easter. Patronal holidays were widely celebrated. The day of the saint - the patron saint of the army - was considered a general military holiday.
Agrarian calendar holidays (Yuletide, Maslenitsa and others) formed an important part of all festive rituals; they reflected traces of pre-Christian beliefs. In festive ritual games, the influence of contacts with Turkic peoples can be traced. Among the Ural Cossacks in the 19th century, the holiday amusements included an entertainment known among the Turkic peoples: without the help of hands, one was supposed to get a coin from the bottom of a cauldron with flour stew (balamyk).
The unique way of life of the Cossacks determined the nature of oral poetic creativity. The most common folklore genre among the Cossacks were songs. The traditions of choral singing had deep roots. The widespread existence of the song was facilitated by living together on campaigns and training camps, and performing agricultural work by the whole “world.”
The military authorities encouraged the Cossacks' passion for choral singing, creating choirs, organizing the collection of ancient songs and publishing collections of texts with notes. Music literacy was taught to schoolchildren in village schools; the basis of the song repertoire was ancient historical and heroic songs associated with specific historical events, as well as those that reflected military life. Ritual songs accompanied calendar and family holidays; love and humorous songs were popular. Under the influence of the city, “cruel” romances and literary adaptations spread in the early 19th century. Among other genres of folklore, historical legends, epics, and toponymic stories have become widespread.
The spiritual and cultural world was closely connected with religion and economic activity. The completion of important and time-consuming tasks was always timed to coincide with some religious holiday. Holidays were celebrated widely. Particular preference was given to Easter, Maslenitsa, Trinity, and Christmas. On the days of celebration, the entire population rested. Relatives visited each other, went from house to house, or went out into the street and continued to have fun; sang songs, danced, played various games. Young people sometimes gathered for gatherings, which were organized in separate houses, most often with single women and old people. In the summer, we walked on Krutaya Mountain, outside the outskirts, on the ruins. During the holidays, young girls and boys danced in circles, played lapta, gorodki and other games. During the holidays, children from wealthy families enjoyed riding on “troikas” decorated with expensive harnesses.
Manuscripts and books published before the schism were carefully kept in every family and passed on from generation to generation. Most of the Slavic-Russian books that existed in the Transbaikal region are printed editions.
There were almost no musical instruments in the village, with the exception of a few balalaikas and 1-2 accordions.
Semeyskiys love to sing. The lingering songs reveal original features - polyphonic performance and the use of intravocal chants. A drawn-out polyphonic song is the main asset of the Semey folk culture, their pride, what they preserved and carried through the centuries.
ARCHITECTURE AND HOUSE PAINTING
The originality of the Semeisk culture is fully reflected in the architecture. Among the Siberian settlements, the picturesque Semey villages have a special “face”, recognizable even to an inexperienced observer. Long, many-kilometer streets, repeating the bizarre curves of the natural landscape, lined with well-built residential buildings, surrounded by high dams, create a unique flavor of the family settlement. The phenomenon of this architecture cannot be explained by architectural forms or deep historical building traditions alone. In the elements of decorative decoration of residential buildings - window frames, saw-cut valances of cornices, relief carvings - one can often recognize the “handwriting” of city craftsmen or craftsmen from nearby Russian old-timers and Buryat settlements. Six-walled connection houses, or five-walled houses, which they loved so much, are found everywhere in Siberian villages and villages.
Siberian house painting is one of the most interesting phenomena in Russian peasant painting. Painting was mostly done by women. They covered the walls of the house and the entryway, partitions, wooden mantels, ceilings, floors, mats. The most common in these paintings were circles in various variations. The circles are inscribed into each other in numbers from 3 to 10 or even more. The width and dimensions of the circle were taken arbitrary. The inscribed circles were connected to each other by straight, wavy, broken lines and hooks. Circles were depicted as single circles as a central motif, often without respect for symmetry and proportion.
Everything was decorated with painting - objects of labor, household items, dishes, gates, porches, toys. The peculiarity of Semeisk art is that geometric painting harmonizes well with bright traditional clothing and the interior decoration of the home. The owner, who knew how to decorate her house with paintings, enjoyed great respect among the family members. It is typical for family villages to borrow basic motifs and details from each other, but each master contributed his share according to his tastes. Living next to the Buryats, the Semeys borrowed many motifs of the Buryat ornament.
WOOD CARVING
Carved decorations were placed on the main parts and details of the house. They tried to make the okhlupen crowning the roof of the dwelling carved, often carved in the shape of a horse's head, the head of a deer, a ram and a rooster (pipit). Brackets and chicken hooks, architraves, porch openings and gate panels were made using an axe, knife, chisel, brace, jig - according to the principle from simple to complex.
The door panels are a special form of finishing - carved appliqué, relief multi-petal rosettes, teardrop-shaped petals, ribbed radial rosettes. An example is the beautiful carved gate in the Ethnographic Museum of Ulan-Ude, installed on the one-way street of the Semey complex. Although they did not belong to the owner of the house in the past. The house was moved from the village. Kuitun, and the gate is from the village. New Bryan. But they are typical for the Semey village of the 19th - early 20th centuries.
The legs of all tables were turned. The relief profile carving on the platbands of the chests of drawers almost coincides with the carved platbands of the windows. Objects of labor (spinning wheels, self-spinning wheels) were decorated with carvings. Tubs, water tanks, lagoons, tubs, and sauerkrauts were made from pine, cedar, and fir. With great love, grandfathers made wooden toys for their grandchildren (“chechki” in local language).
The huts of the Transbaikal Old Believers are always very clean and tidy. Cleanliness of dishes is the rule of all housewives. In past times, Semeys were afraid of infection. For the uninvited guest, the passerby, other dishes were kept. If a person was given a ladle of water or fed him lunch, then the housewife thoroughly washed these dishes, scuffed them with sand or ash, plates and cups (they were often wooden), rinsed them with clean water, scalded them with boiling water, dried them and again placed them separately from the family dishes. - this saved families from contagious diseases, infections and epidemics.
A special place was occupied by the red corner, in which icons were placed. Right there, on the corner table, there was a censer, there were candles, and on the wall hung “lestovki” (rosary beads) and “podrushniki” - hand-holds, quadrangular pads sewn from scraps, which were used when bowing to the ground. To the right and left of the shrine there are wide wooden benches or chairs arranged. There is a dining table in front of them. Near the wall, to the side, there is usually a table covered with a “bazaar” tablecloth; in front of the table hangs a mirror, on both sides of which hang the ends of a “rushnik” - a towel.
In the corner at the entrance there is a bed decorated with drawings and carvings. Above the bed there are high floors, on which most of the family slept in winter. In the opposite corner, as a rule, there was a large Russian stove, the stove of which was painted with different flowers and birds. The room in front of the stove - kut - was often separated by a “fence” - a partition made of boards or a curtain. Between the stove and the side wall there was a small room - a “baking room”, where all the necessary household utensils were stored. Stove-makers, mill-builders, millers and blacksmiths themselves were highly respected in Semey villages. To this day, craftsmen live in the villages and make products from birch bark, wood, metal, and tall rod. And tues are still in great demand among housewives. They store salt, milk, curdled milk, sour cream, cottage cheese, bulk goods, and various cereals. In the summer, milk is preserved better in haymaking than in other containers.
How many different jobs needed to be done in the village: coopers made barrels, saddlers sewed and repaired harnesses, craftsmen made carts and sleighs, winnowers, seeders, harrows, pitchforks, rakes. Craftswomen wove and knitted home carpets, runners and rugs.
The customs of our ancestors were simple from an open soul, from trust in everyone. Much of this was borrowed from the Buryats, who lived side by side. There was no knocking when entering the house. After bowing to the icons, the one who entered was baptized and said hello. After the conversation, the arriving guests were treated to tea.
Villagers believed in damage, the evil eye, the “collar,” prophetic dreams, conspiracies, omens, and divination. A special passion is fairy tales, legends, traditions.
Many in the village had nicknames. They loved to make fun of quitters, slobs, and teased the stingy and evil.
Cleanliness in the house, in the yard, order in the arable land and in the garden were the key to family health. All household members knew their duties and performed them without prodding - this unwritten law continues to this day.
Clothes were usually made by ourselves. Some villagers had looms on which they wove towels, rugs, garters, belts, etc. Such craftswomen as Domna Terentyevna Ivanova, Marfa Evstigneevna Varfolomeeva, Sekletinya Pakhomovna Varfolomeeva and many others.
The shoes were of their own production. They cultivated leather and sewed ichigs and pimas. Sometimes men wore trousers made of calfskin or sheepskin. Not many people had boots or boots, and if they did, they were worn for decades, on holidays.
Work shoes were ichigs, under which they wore warm socks knitted with “one needle” from thick sheep yarn. The socks were knitted without a heel, which made it possible to put them on by turning them each time, this extended the wearing period. For winter work they used insulated shoes - pimas, which were worn over ichigs. Hats were made from dog skins and the skins of forest animals.
On holidays, people dressed up in silk, cashmere, velvet clothes of different shades.
The men's outfit consisted of a shirt, a typical Russian kosovorotka. They made work shirts from dalemba fabric in black and blue. Festive shirts were made from plain flowers from chintz and satin. Sometimes they used red fabric. The shirt was belted with wide sashes. Pants of the Ukrainian-Belarusian type. The outerwear was a homespun zipun and a sheepskin sheepskin coat.
The clothing of the Semeys is distinguished by its brightness, neatness, embroidered headdresses and sundresses, similar to the clothing of Russian peasant women in central Russia.
Due to their adherence to antiquity and religious views, the Semeyskiy people preserved the ancient forms of national clothing for a very long time. The clothing of the Semeys was a unique version of the Russian national costume, different in a number of details from the clothing of the Siberians and similar to the clothing of the other two Old Believer groups that settled in Altai. The most significant difference between the family set is women's headdresses and a straight sundress (previously slanted), which was not found among the old-timers of Eastern Siberia.
Semeyskie clothing took its final form at the end of the 17th - beginning of the 18th centuries, when the Old Believers lived in Poland. It included not only the Northern Great Russian features of the outfit (straight sundress with six stripes and a kichka), but also some elements of Polish, Belarusian, Ukrainian costumes (gachas, trousers, wearing kinglets, various ways of tying scarves). They also had southern Great Russian clothing features: beaded jewelry, a girl’s braid, a beaded forehead band, “blown” beads. Brightness of fabrics, decorations with flowers (real and artificial) and bird feathers.
A distinctive feature of semei clothes, mainly among women, is its brightness and colorfulness. The outfit on holidays consisted of a straight-tailed shirt with colored sleeves, over which a bright colored, trimmed misarafan ribbon was worn on the “armholes” (straps). On weekdays, they wore a dark one-color sundress, without ribbons or with ribbons sewn in two or three rows almost at the very bottom. The ribbons were bright and necessarily differed in color from the sundress. For the fortress “good”, i.e. made of expensive material, the sundress was hemmed from the inside out with another material. A skirt was worn under the sundress over the shirt. A “stanushka” (bottom) made of coarse material and sleeves made of factory-made colored fabric were sewn to the skirt.
A belt was tied over the sundress just above the waist, woven in the old days from wool, and later from silk or paper threads. The belts were beautifully decorated with geometric shapes from multi-colored threads. A pocket was tied to the side of the belt where money, a handkerchief, a thimble, etc. were kept.
On top of the sundress, a colorful “zapon” was put on the front of the neck - an apron with a chest, decorated with ribbons along the hem, tied at the waist with ribbon dots or laces.
An eight-pointed copper cross was hung around the neck on a gaitan (cord or ribbon) and hidden under clothing. Women's breasts, especially on holidays, were decorated with beads - “ambers”, which were very much valued.
The outerwear was a robe worn over a cape, with the sleeves hanging down at the back. In winter, they also wore fur coats and corduroy covers. Long robes were worn for church services. The robe, in short, was used for the home. Later they began to wear “kurmushki” - a kind of jacket with wedges.
The girls' outfit differed from the married woman's outfit only in the absence of kits. Kichka is an irreplaceable part of a family suit. It was embroidered in gold with convex satin stitch. The belt - a narrow strip at the bottom of the kichka - was embroidered with beads in eight tiers. The most skilled craftswomen were engaged in finishing the quilts. At the top of the kichka (in the middle) a decoration made of colored threads - a bunch - was sewn on.
The set of men's clothing at the Semey family is mixed: the shirt-kosovorotka is purely Great Russian, and the trousers are of the Ukrainian-Belarusian type.
A man's suit consisted of a shirt, belt, pants, headdress, outerwear and shoes. A canvas shirt without a collar, with a slit on the left side and with a gusset (insert under the arms) was belted low with a wide sash. At the end of the 19th century. shirts with a stand-up collar were common, calico shirts appeared; the rich wore woolen, corduroy and bursa shirts.
Pants were worn wide (harem pants), sometimes colored. A round felt or homemade woolen hat was placed on the head. Fox or beaver hats with ribbons on the top were in fashion. At the end of the 19th century. “Kurashki” appeared - caps.
They wore boots, high boots, “borettes,” ichigs, pimas, and wire rods on their feet. The most popular type of shoes were ichigi, which were sewn from rawhide or tanned leather with an internal seam and then turned inside out. Their tops were up to the knees and above and tied at the ankle with garters (woven knitted braid or straps). In summer, ichigs were worn with foot wraps, in winter - with spotless woolen socks.
Sheepskin coats, sheepskin coats, and sheepskin coats were common. The dokha, worn over ordinary winter clothing, was made of dog or guran fur. On weekdays they wore “shamels” - zipuns sewn from homemade cloth, and on holidays they wore fox “kurmushki”, bekeshi, and beetroot. In winter they put “wargas” on their hands - mittens made of sheep and cow wool, knitted with one needle, as well as with ordinary knitting - with five needles. Sometimes, for strength, wool was spun together with hemp.
Women's outfit.
The sundress has a unique cut, where the front part of the sundress is much higher than the back. The sundress is very wide, gathered at the top, near the wide straps. To sew a sundress for an adult woman, 3-4m was used. fabrics. They sewed a sundress with a lining. Festive sundresses were made from bright cashmere fabric, usually with large flowers. Work clothes were not made so brightly, from domestically produced fabric; satin, chintz. Under the sundress they wore a shirt, to which a skirt was sewn; it was called “stanushka”. Festive shirts were made of satin, silk, and decorated with fine embroidery on the stand-up collar, sleeves, and neckline. They belted the sundress with a sash. An apron called a “zapon” was worn over the sundress.
The sundress and cufflink were decorated along the hem with ribbons of different colors or openwork lace, knitted by hand. A kichka was worn on the head, which was a specially sewn device in the form of a cap with a seal-horn in front, to which a scarf was attached. The ends of the scarf were wrapped around the head and secured with pins, one end hung freely behind the head. For the holiday, kichka was made from elegant cashmere and satin large scarves. The kichka was decorated with flowers and brooches. Under the kichka they put on a special device called “kucheri”, which was sewn to the cap. They were visible from under the scarf, giving the appearance of curls. Beads or oiled and dried feathers were sewn onto the curls. Under the shirt, under the collar, they wore a “cuff” made of brocade. They put it on so that the shirt would become less dirty. A monista in several rows and amber beads were worn around the neck.
The outerwear was an undershirt and plush jackets. Work clothes were a quilted jacket - “kurmushka”. A woman wore a kichka when she got married. As a girl I wore a headscarf. She braided one braid; when she was married, she braided two. Semeyskie are the custodians of the unique forms of ancient Russian clothing. Researchers find in clothing features of the southwestern regions of Russia, as well as Ukrainian-Belarusian ones. The Semey family's passion for bright colors in a suit, patterns, an abundance of decorations, the use of various ribbons, lace, tying an additional scarf, the custom of decorating headdresses with flowers - all this is close to the Ukrainian tradition.
The headdress is a kichka.
The Semeyskayas, more than others, used Chinese fabrics: daba, dalemba, silks - bursa, kanfa, chesucha, etc. And if in the Angara region at the end of the 19th century. silk went out of fashion and was sold and donated to the church, then in Transbaikalia ancient silk fabrics were used for festive clothing even after the October Revolution. Paper fabrics, silk scarves - satins and thin wool cashmere shawls - products of Russian factories - also found wide sales here.
KITCHEN OF THE OLD BELIEVERS
The Semey family's cuisine consists strictly of fast (meat) food for meat eaters and lean food for fasting. The main food product is rye and wheat bread. Potatoes, cabbage and other vegetables are consumed in large quantities, especially in autumn and winter.
Meat eaters' diet consists of lamb, pork, beef, wild goat and wapiti meat. They eat fried and stewed meat, meat cabbage soup (shti), soup, stew, scrambled eggs in lard, milk, butter, sour cream, cottage cheese, yogurt, potatoes in butter, potatoes with lard, dumplings, noodle soup with meat, pies with cookies, jelly and other dishes. On Wednesdays and Fridays, considered fast days, food is poorer: bread, flour dishes, crushed potatoes with vegetable oil (bulbishnya) or “in their uniform” (with peel), cabbage, lean cabbage soup, soup, botvinya with onions , jelly, various cereals.
During Lent they bake a pie with onions, mushrooms, carrots, sometimes with fish, and flatbreads with berries. They love to bake pirozheniki (pies) with different fillings: bird cherry, carrots, eggs, etc.
Food on holidays is especially plentiful and tasty: meat pies, dumplings, fried pigs, noodles with meat or milk, potatoes with meat, boiled eggs, scrambled eggs, rich concoctions. Among the fish, omul and chum salmon are especially valued. Wild plants are added to tea: bergenia, fireweed, lingonberry, currant leaves, raspberry leaves, shulta (birch heartwood), chaga (birch growth), rhubarb, tea with whitewash (with milk), and botvinya is prepared. and kvass.
The family did not take tea for a long time; they considered it a sin. Although it was transported from Kyakhta. They used chaga (birch growths-balls), they were called differently in different years: shulta, and now it is bifungen, recommended in folk medicine in mixtures and creams-ointments for tumor tumors, varicose veins, many skin diseases - a panacea from many diseases.
Tuesa, basket, tubs.
Household supplies.
Among the Nikolsky population there were quite good craftsmen: carpenters, joiners, coopers, blacksmiths. This is evidenced by preserved objects: carts (charabancs), looms, wooden beds, tues, spoons, carvings on window frames, gates, etc.
The wells were dug by hand, up to 3-4 m deep. Water was scooped up with a “tape chain”, which was attached to a cable. The cable was screwed to the “crane”, at the other end of which a counterweight was attached; with the help of the counterweight it is easier to remove the tapeworm with water.
Holidays
The main holiday of Christians is Easter - the day when an event is relived that not only changed the course of history, but also filled the relationship between man and God with new content. The date of celebration of Easter is set on the first Sunday after the spring full moon (which occurs after or on the day of the vernal equinox), if this Sunday falls after the day of the Jewish Passover. Otherwise, Orthodox Easter is moved to the first Sunday after the Jewish one. It turns out that the celebration of Bright Resurrection occurs within the range from March 22 to April 25 of the old style or from April 4 to May 8 of the new style. The date of celebration must correspond to the gospel events.
The most important holidays after Easter are the Twelves. They are dedicated to the events of the earthly life of Christ and the Mother of God and are divided into stationary (in accordance with the chronology of the church year, beginning on September 1) and mobile (corresponding to the chronology of the Easter circle). Fixed holidays: September 8 (21) - Nativity of the Virgin Mary;
Movable holidays: a week before Easter - Entry of the Lord into Jerusalem (Palm Sunday),
The 40th day after Easter is the Day of the Holy Trinity (Pentecost).
Varfolomeeva Z.K.
With your patience save your souls (Luke 21:19).
Two weeks of Great Lent are behind us. A popular proverb says: water wears away stones. How well it applies to Lent! The stone is our frozen heart, covered with a thick crust through sins, insensitivity, and aversion to the needs of our neighbors. And cleansing water is found in repentance and prayer. If we do not abandon them, then little by little we will be able to reach the depths of our hearts and be renewed, cleansed from the filth of sin.
Unleavened dough products
What are the characteristics of unleavened dough prepared during Lent? We cannot put an egg in it to strengthen it. Because of this, our actions depend to a greater extent on the “character” of the flour, on the strength of its gluten. If the flour is good, and you tried to make a very tight dough (water:flour ratio = 1:3 by volume, and don't forget to salt - adding salt also strengthens the dough a little), you will get an excellent dough for dumplings. But a situation may well arise when the quality of the flour leaves much to be desired, there is not enough strength to knead the dough, and there is no masculine strength to help. Then you can pour more water (1:2.5), but be prepared for the dough to “float” during the cooking process, dumplings or other products will be slippery and fall apart. Treat this with prayer and patience and eat with humility (it is always useful). In the future, when using the same flour, you can “overcome” the weakness of its character by changing the cooking method: steam it (it will be something like manti), or fry it in oil (like chebureki). Both of these methods require a softer dough. Interesting dough variations are obtained by replacing water with brine or another liquid. There are methods that use hot water, which produces a dough with a special taste, with a slight sweetness, and this dough requires more water. The dough can be used directly for noodles, dumplings, for a side dish or as a component for soup, or as a shell for filling: fried cabbage or other vegetables, mashed potatoes, mushrooms, onions, herbs, fresh or frozen berries with sugar, boiled and twisted dried fruits, bean or pea puree and even porridge: for example, millet or buckwheat.
Flatbread
We prepare ordinary unleavened dough, let it rest for about twenty minutes, roll it into small thin circles and fry them on both sides. We serve it on the table, where various fillings are prepared: bean pate, fresh vegetable salad, stewed vegetables, and maybe jam, fruit salad. We put the filling directly on the flatbread and eat it right away along with the “plate”.
Galushki
Roll out the unleavened dough, kneaded with water, into a 1 cm thick cake, cut into strips 2-3 cm wide, pinching off small pieces from each strip, and throw into salted boiling water (or vegetable or mushroom broth). Dough for dumplings can also be prepared from a mixture of wheat and buckwheat flour. Dumplings boiled in water are drained and seasoned with fried onions. Dumplings boiled in broth are eaten with liquid.
Dumplings with mushrooms
Soak and boil 150 g of dried mushrooms, finely chop, add 2 onions fried in oil, 2 tablespoons of crumbs from stale bread, pepper, salt, a little mushroom broth, knead everything and simmer lightly. The dough is the usual one for dumplings. Roll out thinly, make small dumplings and cook. Serve doused with oil.
Lenten manti with pumpkin
To prepare manti, you need special utensils: a double boiler or a saucepan with a removable upper part into which racks with manti are inserted (cascan, manti cooker). Dough: for 1 kg of flour, half a liter of hot water, salt, knead well, let sit. Minced meat: pumpkin cut into small (half a centimeter) cubes, soy meat in proportionate pieces in equal proportions with pumpkin, spices: salt, red pepper, ajinomoto. Roll out the dough into thin circles the size of a small saucer. Place a heaping tablespoon of minced meat in the middle. The dough is pinched on top: with a bag or figured. The grates are lubricated with vegetable oil. Place the manti on them (do not crowd them, otherwise they will stick together), insert them into a pan where water is already boiling and steam for 45 minutes. Serve with sauce: dilute soy sauce (classic, Korean, brown) with water, add just a little vinegar, red pepper (a noticeable amount), chopped garlic.
Dumplings with cherries
Make a dough from flour and water, not very stiff, roll it out into a thin crust. Peel the cherries and sprinkle with sugar. Digest the juice that drains with sugar. Make small dumplings, boil, drain in a colander, pour juice on a plate. Serve cold.
Dumplings with apples
For the filling, take 800 g of apples, 1/2 cup of sugar. Peel the apples, remove the core, cut into strips, sprinkle with sugar, prepare dumplings from a not very thin dough and boil them. When serving, sprinkle the dumplings with sugar or honey.
A good deed then has a price when it is completed
(From the word about Eulogius the monk and the paralytic beggar)
It is not said, brethren, that he who endures to any extent will be saved, but it is said: “He who endures to the end will be saved” (Matthew 10:22). But we don’t have this, namely, to endure to the end. It happens that we take up good deeds with full ardor and animation, but a little time passes, and we become colder and colder towards the good deed we have taken up; and sometimes even before the very end, when only it remains to receive a crown for it, we throw it away and, thus, your whole work is likened to a temple built on sand, which as soon as the wind blew, it scattered it all away (Matthew 7 , 26. 27).
No, that's not how we should act. If you start something good, then bring it to the end, without giving in to temptation; Otherwise, the devil will just snatch the crown prepared for you, and your reward will be lost.
One monk named Eulogius, having met a beggar on the street, deprived of the use of his arms and legs, took pity on him, and in his soul made the following promise before God: “Lord, in Your name, I will take this paralytic and rest him until death, so that, for his sake, to be saved. Give me patience to serve him.” Then he made an offer to the paralytic to live in his house, and when he agreed, he took him in with him. Fifteen years have passed. During this time, Eulogius served the paralytic as a father: he took care of him in every possible way, washed him, fed him, and carried him from place to place. The devil was jealous of such patience of Eulogius and, wanting to deprive him of a worthy reward, put anger and malice towards Eulogius into the heart of the paralytic. And so, so meek and wretched, he began to blaspheme and revile Eulogius in every possible way and, despite any admonitions and pleas on his part, finally brought him to the point that Eulogius fell into despair. What should I do? He said to the monks he knew, “being paralyzed leads me to despair.” Should I leave him? But I'm afraid to break my promise before God. Don't quit? But he doesn’t give me peace either day or night. The monks suggested that he turn to the great Anthony for advice, and Eulogius listened to them. Anthony first admonished him and the paralytic to live in peace, and in conclusion he said to both of them: “Temptation, children, has come to you from Satan, for you are both close to death and worthy to receive crowns from God. Now don't be embarrassed by anything. Otherwise, the Angel may catch you angry with each other and deprive you of your reward.” Convinced by the Saint, Eulogius and the paralytic lived after that in peace for only fourteen days, and then Eulogius died, and three days later the paralytic followed him.
So, brothers, be patient. Take up a good deed, bring it to the end and do not weaken in it. Otherwise the reward is gone. No one who puts his hand to the plow and looks back is untrustworthy for the kingdom of God(Luke 9:62), says the Lord Himself. Amen. (Prototype V. Guryev, Prologue, September 12)
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