“Gulyaschije ludi” (Written by A.P. Chapygin in 1934) | Old English | Yorkshire dialect

 

      “Gulyaschije ludi” is a historical novel by A.P. Chapygin, written during 1930–1937. The translation (a half of the first chapter of the second part) of the old Russian text into old English speech uses the mid-Yorkshire dialect, which was taken as an alternative (analogue) to the old Siberian dialect (the other parts are written in modern English). See also the glossaries at the end of the text (an alphabetical list of Medieval terms with links to used dictionaries has been added).

Part I.

Sen’ka’s early life

       Sen’ka, a strelets son, grew up under his mother's strictness and care.

      The lad grew not like others—he stretched not outwards or upwards, but somehow backwards and forwards. It was sometimes thought he would be hunchbacked. His shoulder blades jutted far forward, which is why his back felt cold without a zapoyaska; and if Sen’ka girded himself high, beneath his chest, his mother would beat him:

      “Bind thy belt at thy loins, as the Holy Fathers did gird themselves... thou art no nemchin, but a streletsky son!”

      Sen’ka did not know who the Holy Fathers were, but he already disliked and feared them: “What if they come to visit my mother?”

     “Ridiculous hands you possess, lad, they hang below thy knees; thy fingers are like those of a seasoned strelets,” Lazar Palych would say, feeling his son, especially when the old strelets was in his cups. But of his white, maiden-like face, the curls on Sen’ka’s head, and his eyes, he spoke no ill.

        Sen’ka’s father, Lazar Palych, is a peshij strelets (belokaftannik of the Poltevsky prikaz), Sen'ka's aulder brother is a yezdovoy strelets, and Sen'ka was destined by birth to be a strelets. The golova (commander) had ere-now urged Lazar to register the lad in the prikaz, but Lazar Palych tarried. Sen’ka often desired to run away from home, to go wherever his eyes might look, moreover that his mother, Sekleteya Petrovna, punished him for his lazy prayer, but also because that tat’ Lazar received his food as payment in kind for being on a sentry at the Kremlin—raw food. Sen’ka carried him dinner every day and a stoup of vodka. His mother ordered Sen’ka with such words:

       “Let him sup alcohol, lad, carefully!”

        After the meal, the Tat’ grew gentle, and Sen’ka would ask him of the Tatar ambassadors. He had seen how the Tatars, coming forth from the Czar's presence, did thrust the gifted cups and bowls into their bosoms: 

       “Tat’, for why do they give the cups unto the heathen yet?” 

        The Tat’, glancing round about him, lest any man were nigh, did answer: 

           “For those same cups and robes their freedom they do sell...”

       “Tat’, for why are the heathen let out by another way, and through other gates... and not those by which they entered the Kremlin?”

           “How sharp-eyed thou art! ‘Tis so they might be within the Kremlin, yet never know the direct path...”

        “For why are they kept without the town? And led into the city only under guard?” Thus Sen’ka asked, and being afeared, he drew back from the Tat’.

        The Tat’ shouted upon him: “Be gone, thou fool! Thou wouldst know o'ermuch!”

        Sen’ka was wary and never told the Tat’ how, when he fared to the Kremlin with meat, the posad lads would set upon him in a throng, all in a heap... Sen’ka would smite them; and if some grown man fell to brawling for their sake, Sen’ka smote the great ones too. Of these frays Sen’ka spoke not to his mother Sekleteya, for he feared and thought: “They shall not suffer me into the Kremlin no more.”

         Sen’ka had seen without the town how the Tatar ambassadors did leap upon their steeds. The heathen would spring up, his legs tucked high—for the stirrups be short—and then he is gone from sight; neither horse nor rider to be seen, naught but the rising dust.

          Sen’ka longed to array himself in such a robe, to draw low a peak-crowned cap, and to gird upon his back a saadak with its quiver and a bow with its string—then to gallop away with the heathen whithersoever they might wend. The lad grew up in a stirring time, when Moscow and her suburbs hummed like a bee-skep. Every tongue was wagging, and Sen’ka heard it told: 

         “Patriarch Nikon hath broken the faith!”

         Mother Sekleteya Petrovna, kneeling before the icons in the holy corner, would daily whisper curses upon Nikon, yet her prayers she offered for one Avvakum.

          In sooth, the young stripling Sen’ka was passing laggard in his orisons; wherefore his mother plied a slender rod upon him, both at morn and eventide. Yet Sen’ka waxed so great and broad of stature that he might no longer be held fast for a scourging. Then did the dame begin to plague Lazar Palych, his sire: — 

          “Do thou smite him, Lazar! Lay on with thy hand!”

          Lazar Palych — whose sable beard, shot with silver, fell below his breast, and who in the stoutness of his visage much resembled Nikon, that breaker of the faith — made his denial: “Enough of this, Petrovna! Daily within the Kremlin do I behold upon the trestles the backsides of strangers — some scourged for cause, and some, it cannot be gainsaid, beaten at a whim. By the rood, I have no leisure for it. Take thou this strumpet-son to the schoolmaster at Varvarka Cross (Rus. The Varvarsky Krestets), there to learn his ABC… the elder I have bred to letters, and this one, methinks, shall follow. There shall they swing the rod. No lore without a blow.”

"Stern of visage was the father, yet he cherished Sen’ka; howbeit, when o'ertaken by drink, he would wax wroth for one cause alone: that Sen’ka called him tat’ (faitour) instead of tyat’ (daddy)."

 “Why janglest thou, thou cur? Bethink thee!” 

“Thou liest, tat', I am a streltsy son.” 

“Speak on! Am I a strelets?” 

“A strelets thou art, tat'!” 

“Wottest thou that a tat' is but a thief? Do I live by the spoil of others?” — And he called Senka an evildoress. 

     Then Sekleteya spoke up for the lad: “Master! Lazar Palych, why railest thou at the boy?” 

“Let him cease his blashy talk like a tat'!” 

“He is but a simpleton!” 

“Nay, lead him to the schoolmaster — there he shall find his wit, when they set him on the dried peas in the corner.” 

       Out of stubbornness or an ill custom, Senka continued to call his father tat'. Lazar had little leisure to nurture his son. He was not wont to take up the lash, for he feared he might slay the lad in his wrath; and his wife, Sekleteya, the strelets never beat, though others were prone to do so. Moreover, Lazar Palych’s service during his watch-week was toilsome, and in his free days, he stood at his lavka (stall) in the marketplace.

          In the morning, having risen before the dawn, Lazar would scarce find time to visit the stables and the byres; like a good master, he fed the horses and the cows with bread from his own hand. But soon the hour drew nigh, and he must needs go to the Kremlin for his watch-guard.

       “Is eet (it) possible t’ furst day thou here (hear) me? Cahnt haiglea tuin in a whelebarow [/ˌʍɛːlˈbarɔu‌(ə)/]—yef thou waant tuh, alswa rooster Aw woll stert singan ‘cock-a-doodle-doo’ or ud ‘ave yah howlin’ loike a wolf… eke alswa cat ti [ti] crien (cry) meau (mew) Ich con (I can)—”  

       “Is it the first day you hear me, peradventure? There is no voice—fain would I crow like a cockerel or howl like a wolf… eke mew like a cat I can—”

      “Ut’s nut cayshun that (so), beginnan [/beˈjin.nɑn/] tuh [tu] commune.” 

      “That’s no cayshun so, begin to commune.”

      “Soa hee’ as [ih’z] (here’s) hwat A carn (can) – devyse (narrate), un’ irrepressibly whiles (sometimes), an’ feckfu (powerful)… ænlic yah maun (must) gie yur bojare′s solemne promisse wi t′ bera [/ˈberɑ/] dinna fley (frighten) miseln!” 

      “Here’s what I can—to narrate—and unmeetly at times, but starkly... Only you must give your boyar's solemn promise not to fright me with a bear!”

     “‘Wuə tae t’ lad ə-bāt a rо‌an-trī gad!’—charmeresse,—jəv mai wə‌d!”

     “‘Damn the lad, wi’ the roan-tree gad!’—charmeresse,—I give you my word!”

       “Gadzooks!—ə biəriš bān.” 

       “Gadzooks! A caff-hearted bairn.” 

      The damelyng ut’odam took a seat upon the bench aside, laid one knee upon the other, propped her elbow on the upper one, leaned her cheek, overgrown with warts, into her palm, and began to waver a low noise in infinite tongues:

      Hee walken acros ðe feeld,

acros þæt smolt feeld,

      Nǣfre uggr—ðat daper,

Esquire gōd liver...

     Un þæt stalwart lad hafs

Raught ðe hewn pall, cutten stān...

     Un on þæt pall əv ə stān

Ə ritn not under ə mann′s hond ys affix′d, 

unbeknownst tuv uz

Uə ′twər iancr′d bi...

     Ən ī ed rīd wot ez bīn sed erenow

T inscription on ə stuən...

     «Ən ðat frə mī—

Ðə ruəd poul, 

      Ðat tuən on jə uə-ivər wil kum niər 

Ur ə monstre sacre ull bī passand prif,

      Er sumdi əl gān past, iz guə-in ə tgalək,

Oþþe wil ġietan past, īl bī hārsreið bə ə tdester sīde, –

     Ðən wil feəs diəþ ə-leŋ tgalək saa′d, 

Ə-leŋ tdester saa′d bī tormented,

     If īz ə maa′nd tə woək streit, wil mīt ə burdie!!»

       He walked through the field, 

through the open field,

       A daring young fellow,

a wandering idler...

       And that hefty chap came to a hewn stone pillar...

       And on that stone pillar the handwritten note is affixed, unbeknownst who did scrawl it...

     The bojare ate and drank, casting his gnawed bones under the table with a clamour. The damelyng ut’odam felt as though she recalled a fable—“Ā duzt guə ə-giən ?”—“And how it goes again?” The bojare shouted:

     “Əz jə freəmt tə whud, soa briŋ tə ə conclūsiō ! Whud tə mə wiər þæt stalwart lad əd getn tuv?” 

     “As thou hast begun to lee, so bring to conclusion! Lee to me where that helfy chap had gotten to?”

            Ā hæfde guən intə tpit

On ən ācen pīcliŋ... 

         And he mortally hurt himself unto death, 

         As he had fallen into a pit upon an oak picket, 

        He is lost, the daring young fellow, without a cross, 

        Without the panafidny* chants...

        “Sarəs im reit !—Šīpz iəd!—‘Yă cahnt guə făər in ə ra-buət ′baht uərz…’” 

        “It serves him, right!—Sap-heead!—‘It's a lang looan as nivver cums tiv a end...’” 

 

****

     “Ən qviete ælmesse

Sal intrō intae ðe Kindm o Evm,

Intae everlasting lif-lāde...”

 

     “Yif koude ealswā a wyght wiste

Ən euum o’ ðiseln existentia...

Ðiseln myghte ‘ud swonken.

Wod hend eht ə varysum lif-lāde—

Fur myshappy brotherhede…” 

   

“Ən qviete ælmesse

Sal intrō intae ðe Kindm o Evm...”

 

****

     “Ne′er bi tempted uf

Al fragrant blosmes,

Ych lat growen maw heer lang

Upp ðe myghty heles,

Ych lat growen ə berd til

Mīn wait brest...”

Part II.

Chapter I. Nikon and the Czar

       In the dusty haze, the sun grew dim. People were stirring in the stour (Scots. dust), sneezing, coughing, and spitting. With broad wooden scrapes, they were raking the road dust and sand to the sides into the ditches, where all kinds of carrion had rotted. Others swept behind them to make it smooth... they leveled the holes, cursing under their breath:

“T’ Beng tak’ ‘t! Busurmanian! ‘Jist he’s aff somew’eres, allus kicks again t’ pricks!’”

      “T’ orthodox georgian, fer back i’ t’ past i’ citizenship tuv oures appeared....”

     “Yah aren th’ bengs i’ oure myghty’s fambles! ‘Ne’er put aff while morn whet carn bi don to-days: streltsy aren nearhands—dhrave sum ans oot uf ‘is wits, snall hev’ t’ cudgels hors-d’oeuvre!’”

       Not far off, a tree cracked; streltsy were breaking down superfluous constructions or swich as could close the thurghfare into Muscovy for the Georgian Czar.

       On the 18th day of June in the year 1658, the streets of Muscovy and all the narrow lanes were being cleaned with great zeal, and through the squares, the kresttsy, and the crowded streets, the birjuchi walked, banging their tabours and yelling stentoriously:

       “Hearken, peeple o’ Muscovy! Our Great Sovereign, Hys Majesteth’ th’ Czar un Grand Knyaz uf alle Russii, the Louer’ Aleksiy Mikhaylovich hes yeven (given) th’ ukase:.”

        “In the Great (the Great Possad), in Bely Gorod and in the Zemljanoj Wal, in the stretes through which the Georgian Czar Teimuraz is to pass, the eating-house mens' cabin at the Pozhar (the old name of Red Square in Moscow and the place of executions), the shelves and trading benches, and the mostovoy les (paving timber), and in the cart-row all must be made clean. And in Kitay-gorod, in the ditch below the Church of the Life-Giving Trinity, those lavki that stand empty without their bolts shall be broken down, and the mostovoy les likewise made clean, that all may be put in good order.”

       “Und His Mageste haes (has) pointed at:”

         “At t’ meeting ut’ Georgian Czar, nearly Zhyletskoj, bi Osipov’s sotnya, Sukin’s, shall be the golova, Mikhail Dmitriev.”

      In the meeting anenst the Georgian estaat of Czar Teimuraz Davidovich were the indoor stolniks, sixtene men; And wyth the chosen* sotnya was Prince Ivan Fedorov, Lykov’s son; and in his sotnya he had twenty-eight stolniks.

      (Parsones in cure) Heads of the stolniks were: Prince Aleksiy Andreev, the Golitsyn’s son (he had eighty-five men in sotnya).

      Nikita Ivanov, Sheremetev’s son (he had seventy-nine men in sotnya).

      The striapcis had Prince Ivan, Knyaz Borisov, Repin’s son (he had ninety-four men in sotnya).

        Soldier colonels wyth their regiments were: Aggey Alekseyev, Shepelev’s son; Yakov Maksimov, the Kolyubakin’s son.

      On the sixth day of July, His Majesty Czar Aleksiy Mikhaylovich did decree unto his subject the Georgian Czar Teimuraz Davidovich to appear before His Majesty's most bright eyes and to be at the table in the Granovitaja Palata.

       On yon day was an order not to trade and not to werk—to array oneself in pure dress: “Whosoever hath aught of holiday attire.”

       To the destitutes had been pointed out strictly: “Marred rags not to sheaw forth! Ragged felaws 'godforsaken' neither sit on the streets, nor lying, but be in ones own ‘Bozhedomny dwor’!” (Almshouse)

       At the time of the arrival of the Georgian Czar, the mung (a crowd of people) climbed up on a tyn (Eng. palisade), onto the balconies and on the roofs of houses.

“Glacen ut! Heavily berded georgian car–t’ berd–jist lokien! Lang un crispe...”

‘“T’ pride goas afore a fallen...’ nut tul poke ′uns finger ut–ase we’ren wist wit ys wit!”

“In ′uns ain carriage–lokien, hou he prigs!”

“Par aventure,–‘in th’ lond ut’ blind yin eyed man ys a kyn!’”

“Brothers, wha’s th’ pristav ut ′is?”

“T’ boyar Khylkov–knyaz!”

“Ai–el!”

“Fit art yah fur–aiel?”

“Whoes skip er t’ fremde car’s carrage?”

“T’ Streletsky Prikaz leader, Artyom Matveev!”

“T’ streit reyn lays greet doust!”

“Oh, ase sely ase a babe unborn!”

“T’ taillour mak’st th’ man!” “Heigh! Snall o’erryden ous! Hagh muche aren hem i’ colour’d coarse?”

“Alle aren noblemen! Stablemen uf heye rank... soa, aren’t yah, ′t seems, ne ut Muscovy?”

“Ych?”

“Aye!”

“T’ bataille arrayen uf ous! Hyred aht tuh werche in Muscovy–bud, Amur a hardshewer ut’ Wytegorskij Uyezd...”

“By thi chaunt, obviously: ah, understanden ′t...”

“Hoot aren t’ grooms!–Alle’ren in crimson satiny...”

“Ne al ut ′ems! – In addition tuh glaringly–crimson′s t′ azure kaftan...”

“Basque !”

“Oh – novgorodschina ! Seggen ′t: beauteous !”

“Soa ybeen ′t: beauteous – ‘a niggardly fader mak′st a prodigal sone.’”

“Talken ase thon – he thon ys born tuh been hang’d snall niver ybeen drowned.”

“Brothers ! Gaze uppon ! – T′ d'yaks a horseback !”

“Un... t′ d'yaks... Simanovskoy wyth Tashlykov(ym).”

“Nightingales ull ne singan i′ a cage.”

“Aren aw wyth t′ partizans !”

“Bardiches′ – ow′d briddes aren′t ament hente wyth chaff !”

“T′ partizans hev′ t′ axes – thos, jist lokien ! Aren claned aght !”

        The throng poured into the Kremlin. Bojares purged the path for the carriage of the Czar Teimuraz with staves. People nigh the dwór did see the Georgian Czar step forth from his coach. He was greeted by stolniks: Nikita Ivanovich Sheremetev and Ivan Andreevich Veliyaminov. D'yak Vasily Nefedov was with them.

Staid bojare in gilded feryaz came oute from seni into the red porch, made a low bow before the Czar. D'yak had publicly elucidated:

“Hailin’ yah myn sir: Car′ Teimuraz Davidovich th′ Georgian, bojare uf Hys Mageste ut schort range Sheremetiev Vasiliy Petrovich !”

Although the boyars set to keep the peace struck out sorely with their staves, the stubborn folk standing by the Red Porch saw this: upon the stairs, before the Faceted Chamber, stood the zhiltsy in crimson velvet terliks, some bearing partizans, others halberds. The multitude hummed, counting aloud:

“Oon–tweye–thre! ‘Harm wacche, harm cacchen.’– Fit’s they’re strength! – ‘Haste mak′st waste.’– ‘Hate nut ut t’ fyrst harm!’ Sixty–tweye zhylets!”

“One, two, three! — they reckoned as best they might. See, what a host! – ‘Hate not at the first harm!’ Sixty and two zhiltsy!”

“Nut alle... thore twelve mon i’ obyar’ vestments, ant her’s ten mo mon i’ azure wedes...”

“Nay, not all — yonder be twelve in yellow moiré, and ten more in azure weeds…”

“T’ crowd, disperse! Hys Mageste wiv a cuma haes seet dahn fa t’ light repast...”

“Make way, good people! The Tsar and his guest are set to meat!”

“Ne tuh ‘uns ain sorewen! They wol eten tuh ‘uns herte’s content...”

“’Tis no grief of ours! Let them eat their fill…”

While the Tsar Teimuraz was thus received, Nikon sat within the Chamber of the Cross (Krestovaja palata), arrayed in his full patriarchal habit: his mantle adorned with fountains and tablets of Testimony. Upon his breast, beneath a grand beard, hung a panagia of gold and diamonds. His right hand gripped a horned crozier, the butt whereof tapped against the stone steps, not without choler. The Patriarch craned his neck, harkening to the roar of the crowd, and felt it wane. When the Georgian Tsar was led within, Nikon longed to behold the greeting, yet his holy orders forbade him to stand by the eyethurl.

“Crestien... anaw ase Greek gleg ut Turk... i’ thos cars a dahtful affiance, wilche’s ny ta Turk libbe!..”

“A Christian… yet, like the Greek, he casts a sidelong glance at the Turk. Faith is ever doubtful in those Czars who dwell over-near the Infidel!”

       A bold man was Nikon, yet petty pride and vainglory were his undoing… the smallest slight, a word spoken in haste, mak’s t’ fiend t’ yisterday’s eaxl–gestealla.... would turn a friend into a foe.... The boyars, knowing his testiness, would provoke him with stinging words as if from the Tsar’s own mouth. Then would Nikon speak bitterly of the Sovereign, and the boyars, carrying these tales back, drove the Tsar ever further from the Patriarch.

       “Paissaunt fermer! Personel blob-tale ut′ car!... Paisant fermour!

Whae′s syne yansen on equal footing wi′ a car; seems greatest thanne sir? Sires fair like tuh writen – affix a seel tuh, bud he′s a Paissaunt fermer, writens bi a famble utterly: ”Hys Majeste the Holyness Patriarch uf Muscovy und alle Russii the Louer′ Kir Nikon...”

            “A churl! A crony to the Tsar!... A low-born churl! Who is he that signeth his name alongside the Sovereign, yet seemeth greater than the Sire himself? Czars do not write — they set their seal; but he, this base-born hind, writeth in full hand: ‘Great Sovereign, Most Holy Patriarch of all Russii, Nikon...’”

        Now, when was accomplished the visit of the Georgian Czar, Nikon comprehended, that his ′alter call′ is wonted – to be grateful to sires feast – it should be done long since, the Czar′s envoy at adrift had been into sigh nowhere, and Patriarch cannot wait for, yelled: — “Bojarin !”

              Now, when the entry of the Georgian Tsar was accomplished, Nikon understood that the wonted summons — to bless the Royal feast — should long since have arrived. Yet no envoy from the Tsar was in sight. The Patriarch, biding no longer, cried out: — “Boyar!”

From the Patriach′s celles came oute on his summons a man with the sleekit wink-a-peeps and with indifference written alle over his face, the bojare of the Patriarch Boris Neledinsky.

From the Patriarch’s cells, at his summons, came a man with sleekit eyes and a face of stone — the Patriarchal Boyar, Boris Neledinsky.

“Gan bojarin Boris, tuh th' Greit Sovran un enquerre fo on bihalve o myn: ‘wit enstantly thon signifyin?’ Bud he′s car, snall twig fit Ych axein’ abaht.”

— “Hie thee, Boyar Boris, to the Sovereign and enquirie in my name: ‘What meaneth this?’ He is the Tsar; he shall twig well enough what I ask.”

The bojare silently cringed before, went off.

The Boyar louted in silence and was gone.

Nikon, more and more had flown into a rage, impatiently banged louder with his crozier into the steps of the Patriarch′s place.

Nikon, his wrath waxing ever hotter, beat his crozier against the steps of his throne with fevered impatience.

Ne far, in a pier of the windaes, the clok, settled down in polykandelon – sphere with the nombres, going by horizontaly–missed immobile pointer, displayed a time of the past tense as bojarin had gon. Neledinsky came in, rubbin′ one's forehead, and, cringed oneself before, objected:

Near at hand, upon the pier between the windows, the clock within the polykandelon — a sphere of ciphers moving horizontally past a fixed pointer — marked a full hour since the Boyar’s departure. Neledinsky returned, rubbing his brow, and with a low beck, said:

“Betenles tak tent o ! ‘Twas ase betenles ase crossin’ ‘Jeth (Death) valey’ oan roote! Entirely hed loked ut, anlic atheril ′baht thy nome, th' Greet Maister thy Holyness...”

— “’Twas a bootless errand! I went nobbut to find an atheril (a shame) upon thy name, Great Lord and Holyness... ’Twas as betenles as crossing the Jeth-valey on foot!”

“Wit t′ un fit soart o′ atheril?”

— “What atheril? And of what sort?”

— “Bogdanko Khitrovo guilefully ne allowed me tae gon thro′, Thy Holyness th’ Patriarch, ant als hast hitten mi intuh forhed wi′ a cane ase an inhabitant o′ suburb. Bud whenne objected: ‘Amur frae hys Holyness Patriarch headin’ tuh,’ he hast deliverened a speche: ‘Ne tuh prise thy Patriarch,’ un he′s stille repeatedly hittenin’ mi, o’divil′s ain lukke ne intuh forhed...” 

— “Bogdanko Khitrovo wouldna let me pass, Holy Patriarch. He struck me across the brow with a cane, as though I were a common suburb-dweller. And when I cried: ‘I come from the Holy Patriarch!’ he answered: ‘Set no store by thy Patriarch!’ — and then he struck me again, though, by the Devil’s luck, ’twas not upon the brow...”

Nikon descended from his patriarchal seat, sat at the table, and penned a brief chelobitnaya (petition) to the Tsar, beseeching him to inquire into and chastise the audacious boyar.

— “Lede dahn this: wol mak′ wei fur!”

— “Bear thou this hence: they shall grant thee passage!”

The boyar departed. Nikon resumed his former place and gazed vacantly upon the sphere, illuminated from within, whose numbers moved past the clock-hand. Ere he could await the return of his own man, the Sovereign’s boyar, Romodanovsky, entered. He came in keeping his silvern skull-cap upon his crown; he resembled a great fish walking upright upon a scarlet tail: for the boyar wore a feryaz of silver brocade without sleeves, while the sleeves of his scarlet velvet under-robe were wrought with pearls. The feryaz, being of summer fashion, was narrowed toward the hem by reason of his great belly which thrust outward; beneath the skirts of the robe appeared short, stout legs in red morocco boots, the toes whereof pointed asunder. The boyar paid his devotions to the holy images, yet Nikon gazed upon him with enmity, thinking: “T’ div senden thourh t’ underworld hond unther Godes hond und sele…” “From such a div, ’tis no marvel to receive some marvel of mischief...”

        Bojarin bowed lowly to the earth and approached the Patriarch’s hand; he reeked of strong drink. Romadanovskiy spake softly and with feigned kindness: 

    “The Velikiy Gosudar (The Great Sovereign) sendeth to His Holiness Kir Nikon a gracious wish — a long sitting upon the Patriarchal tabel [/ˈtaːbəl/] (throne), that he might heed and guard from churchly kramola (sedition) the temples, the kinovii (cocnobities), cloisters, and the advents (parishes)…”

     “As much as my strength sufficeth — I do watch… and that hath been known to the Velikiy Gosudar long before this day!”

“And yet… the Velikiy Gosudar greatly complaineth and entereth into wrath, for that thou writest thyself equal with him as ‘Velikiy Gosudar’…”

  “Kholop! The Velikiy Gosudar by his own will bade me be written thus…” 

   “I am a kholop… mighty Master, but I am the Gosudar’s kholop. And the Velikiy Gosudar himself commanded me to tell thee: write thyself by no means Velikiy Gosudar. From this hour, Ych em [I am] no theow of thine, and before thee, I shall be Bojarin…” 

  “Be thou cursed, and thy sibnesse with thee!”

   “’Tis ill, ’tis not well, Great Master… why am I in t’ throwes of a curse? Ych em but fulfilling the will of the Velikiy Gosudar, speaking tul thee in sooth…”

   “Thou hast said all! Begone from me! Thy look is a fox’s, but thy eye and thy nature are a wolf’s!”

   “Avalen th’ blake warye, un aw schal gang, a heanling theow, un bledsian, Maister…”

    “Take off the black curse, and I shall gang, a humble theow. Bledsian me, Vladyko…”

“I take it off! I coss’d (cursed) thee not in the temple — gang eht [out] of my sight!”

 “Art thah cros wi’ i’ vain, myn Maister th’ Patriarch, bud art thah i’ wreththe, for sith yah ament invited fo’ th’ Lord’s table? Soa, scholde witen – ‘ut norther yin fae t’ confessours weren’t invited fur t’ sovran’s feeste [/fɛːste/] (feast) in contemporary tymes…”

   “Thou art wroth in vain, Lord Patriarch. Art thou in wreththe because thou art not bidden tul the Gosudar’s table? Know then — norther yin [not one] of the spiritual fathers is bidden tul this day’s feast…”

   “T’ dish leas bletsung ys t’ Aud Soss’s repascere!”

   “A table without a Bishop’s bletsung is but a banquet prepared for Aud Soss!” 

“Hys Majeste Aleksey Mikhailovich, th’ orthodox Car, un soa t’ Georgian Car Teimuraz Davidovich th’ Greek Byzantine Confession lang syne frae hys faders hed taen, un t’ deuil’s aht o’ pleace…”

“Hou lang didde hy (they), t’ Georgians un t’ Armenians, bowed their nappers un worthschiped th’ Ashtoreth, un didde thah ken, yah ‘bond theow’, abaht yon th’ Ashtoreth – is t’ Moder o’ derknes – un uf oll impious – heathenish ?”

“Noa, Ych dinnae un dinnae lust tuh; bud ou shal ken, yon dislikin’ tuh ye o’ Hys Majeste ys livens ut yon:

‘Und ou dinnae spell frae upp tuh t’ praesent alse th’ Majeste!’ Yow hevede permitted o’ Hys Majeste th’ Car ut hys Majeste’s plaisir ase th’ confessor be spelling wi’ t’ word ‘merci’; havin' rejected ‘mercy,’ conceived a prout o’er th’ Dominion Kingdom…”

“Tak’ thi rottin’ carcois ellswheare – windbag !”

“Amur wearin’ eht – gi’e oon’s blessin’ th’ Highness Maister.”

“Gang awey, gang awey ! Ych hyht thah roast i′ hell – un wol t' divil poor a bleck resin o'er yer heid enstead o' miro, myn yen cahnt seye yow ony mair...”

Bojarin went with a smirk on his face.

“Houndes ! T′ cruel houndes ! Hither hou thei attamed tuh booring me. Car ! Car′s t′ cause ! Car ? Bud hah abaht me – Ah am Patriarch ! Wal – wal, it′s tyme tul mak′ disareyen fur car nah ?”

Nikon held silence for a throwe, than cried oute in a loud voice:

“Ivan !”

From the Patriarch′s cells came out a bold Patriarch′s lay–brother Ivan Shusherin.

The Patriarch was in wrath. And once again stood up from his Patriarch′s place, began to make great strides around the chamber, the panaghia was clanking with a chain over his breast. Passing thru kicked things around: the stools, chaires, benches – alle whatever came to his feet.

Without turn to, axed:

“Dude yah fill’d upp ?”

The celle–attendaunt orderly made a bow.

“Zaborovskiy d'yak quod (said): “ne allowed tuh yive ! Barely onley wrote aff… tuh gi’e a scrit, fin (when) inower (inside) t’ bible sud be…” und yonge; bud oure former podyachiy Petruha ‘Kruk’ hast yiven ‘baht hym (without him), prophesied: ‘Payen on honour, retornen soone !’”

“Payen on honour ase thah hav yeven !”

The Patriarch returned to his place and, evidently, composed oneself. With both fambles placed on the horns of the crozier made a parade of his mighty bierd, and low bending down his head, with no wink at, he turned his attention to the reciter.

“...ant alse the Czar Teimuraz Davidovich wes wyth Hys Myghty at the Louerdes tabel, ant Hys Highness Aleksiy Mikhaylovich hast ybeen sitten at hys Louerdes hoile, ant the Georgian Czar againes Hys Highness on the luft–hawn syde, on the fyrst windae fra (from) the Annunciation, ant the tabel wis (was) purueyed fur hym uf stonwerk. Ant whit’s mair on the samr (same) windae abaft [/əˈbæft/] (behind) the Georgian Czar, on the gilded silk velvet, were stood on the quadruple silvern clocks – appeared from the Kazennyy dvor (Rus. the Royal Treasury)…”

“Fonnes niver knaw tho thei aren wele – und th’ malisouns loike chickens coom hame tuh roost…”

At this, Nikon raised his head superior the crozier. Archdeacon Ivan Shusherin proceeded:

“…on th’ samr windae wes standing the wall shandal – silvern, ant on the other hend, on the samr first windae fra Ivan the Grete, was stood on a large jugge–serebrjanik with a lokhan’ (Eng. a tub)…”

Nikon agen talked:

“‘A nod fro’ a Louerd ys a fonne's [/ˈfɔn(ə)/] breakfast.’ ‘Eche (each) brid [/brid/] (bird) luves hea’ hisseln (himself) singen…’ – an (if) yah (you) ingaither (collect) th' lachrymal ut' (of the) a' (all) offended childs throughout th' offended child's lifetime, underprivileged or disabl'd mammies (mothers) wi' their bairns (children) for this silverware, (thear) there ull (will) bi a little space in it...”

The reciter, patiently waited till the Patriarch stopped, continued reading:

“...on bothe sydes the lofty rossolniki, appeared from the Kazennyy dvor. On the oother windae fra Ivan the Grete, wilche's on the right–hand side of the Lourdes pleace, over the gilded velvet silk was stood on a silvern rossolnik of a king size ant the baril of sulver gilt wyth a mesure upp to the vedro...”

“Wyth on unsparing hawn (Scots. hand) of Renskiy was fill’d full tul t’ brim...”

The reciter, has slightly cast an eye at the Patriarch, proceeded:

“...at the samr windae on the raight–hend side the mural silvern shandal. On the windae in the fyrst oan, wilche's awey from the bigge kathedra, serebrjanik wyth a lokhan’, appeared from the Kazennyy...”

“Bene (good) – worshipe – hwo wur thos cumas ?”

“...ant wyth Hys Majeste weren at the tabel (tabel) ant hevede ybeen sittin' awey from the Lourdes pleace on the raight–hend side betwene the eyethurls (windows), affore the bojare's tabel, at their ownen special the czarevichi...”

“Thos twallies (idiots) 'ut (that) uf (of) quarrel atween (between) felt tyght (tight) i' th' weoreld (world), soa hed rushed pell-mell ut (on) some ither bodies (someone else's) culina tuh gayn mair (more) beli fat...”

“Oh, hes bygly los' one's herte the Patriarch !” brooded over Shusherin and carfulli proceeded:

“...the czarevichi: Kasimovskiy Vasiliy wyth t' Siberians, kneaze Peter wyth kneaze Alexiy ant th' Georgian Czarevich Nicholay wasn't allowed to sitten at the table due to his absence caused bi sickness...”

“Haes goat (got) ydrunken tuh exces un o'ereaten 'til tyme's raight. Worshipe !”

“...at Hys Myghty's pleace the bojares were eating in th' greet tabel: kneaze Aleksiy Trubetskoy, Vasiley Petrovich Sheremetev, kneaze Ivan Andreevich Khilkov, okolnichy Vasiley Semenovich Volynskoy, ant with em a Duma d'yak Semen Zaborowskiy. The noblemen ov Muscovy ant zhyltsy. The chaeremon (chairmen) ov the streltsy aswell. Ant whit ys mo (what's more) at Hys Myghty were eating the popy krestovyje (Eng. the rod presbyters), buten (but) were sittin' at the tabel awey frough th’ Chirche of the Deposition of the Robe lower than the level of a runduk.”

“They's (there's) naw (no) nede (need) o' Patriarch, th' Car disna (doesn't) need me anymore, ant bisshops aswell... the poure preests look forrit (forward) to eatin' the fuid (food) an enjoyen iverie (every) bite froo (from) th' Czar's fambles: 

he's broodin' tuh wite (to guard) a kirk wie thaim (with them) !”

Nikon arose in his wrath and, not comin’ off the steps of the Patriarch’s chair, threw away his crozier; it crashed on the floor, one horn has fallen away. Stepping off the Patriarch quod (said) to Shusherin, motionlessly standing with the quaier in both hands:

“T’ liste ut’ las’ feeste kepe (keep) ase a souvenir, Ivan !”

“Fir wye – myn highness maister – th’ lasten ?”

“Understanden ‘ut wid (with) alle ‘un’s ‘breost-hord’ un Damnation blast me yif Ich liggen, na (no) longer be ut’ louerdes tabel ! ‘He woot(e)s (knows) beste whet gooid’s ‘ut hes endur’d qued (evil),’ ‘A hungry belly hast na lugs (no ears)…’”

Shusherin, bowing gallantly, prophesied:

“Confession is the first step to repentance !.. Hys Myghty woll be bak tuh th’ Holiest EAXL–GESTEALLA (a shoulder–friend)… He haes na (has no) orthers… ase Peelie Wallie ase a wight anlic (only) whoes i’ wans (one's) lair (Scots. a grave)…”

Nikon heaved a deep sigh; thought for a moment, responded:

“Houndes ! – Ivan – they ‘ave dug a hole under the fence… were busting in on the chircheyard and they are doing as much mischief as they can, walking up and down the stairs – ‘one drop of poison infects the whole ton of wine’ – feendly (devilish) !”

“T’ bojares art thos whelps [/hwɛlpz/] (puppies) ! Yif me another ‘un crozier… th’ belles aren ringin’… shule spenden sum tyme in boon (prayer), we'ren able thou goa fo’ servin’…”

Vecherney (the vesper belles) rang oute for the feeste.

The Czar didn't attend the feast in Kazanskiy (Rus. Kazanskiy Sobor) during the church ‘Festival of the Robe's Deposition,’ despite his usual annual attendance from early morning, and additionally, he was absent from the Assumption Cathedral (Rus. Uspenskiy Sobor). Nikon knew: the devils overpowered so muchel not favourable for him, that parted him from the Czar – mayhap – foraye (forever)…

“Aw shal goa (I'll go) ! Lat Hym elect t’ orther godsib…”

Having served its turn for Obedny (Religion. three hours after Sun-rising; the mass), gave his sermon, made one’s the eucharist, preparing for the emprise, has taken off the patriarch’s robes, putted on the monastic.

“An’ yif th’ dug (dog) dinnae (do not) cumen on its vomit – soa bi curst, yif Ich shule return backwards !”

Nikon was leaving the cathedral. The worshipers were possessed, cried, especially wummin.

“Oure Highness ys leavin’ !”

“T’ lovables – ne permitten !”

“Yif this ys n’t t’ cas – t’ humilite eir thou schawen upp…”

At the parvys Nikon attired in black mantel and klobuk of the same kind was met by Hys Majestes the envoied bojares. Instead of one’s owne archenemies Nikon impatiently waited for the Czar himself wyth a favour to axe (ask) to staien. This didn't happen. Seeing Streshnev Semen, Patriarch deeply dressed the klobuk on head and bygly compressed his chops, the wink-a-peeps became gloomy. Streshnev coyly seide to Trubetskoy:

“Kneaze Aleksey, seggen thou hym…” 

Troubetskoy, by taking his hat off, 'shearted oneself the up-door holy figure; by drawing his attention to Nikon, strictly quod:

“Hys Majeste yaf (gave) ordinaunces tuh thee ne thou (to) abandounen th' patriarchate ! Fir wye assignen un 'baht thon t' wexed disturbance ut’ kirk ? Fir wye thah cros wi' – resigner thi awn–sen ! Thou hast forsaken t' archebischop's wede, haven luft th' praelatus Pete's crozier... bicumen assimulatus wi' t' frater, cahnt yif (give) 'uns bletsung, und Ych dinnae hae thou prithee agaynst yon thy blessen. Thy Holi Ordres – thyn massy ! Ut t' massy o' ys thyn lawe – th' Deity – fir wye han thah trampl'd unther roote th' Deity o' oure sir ? Dinnae desert t' congregation... dunno doost t' wydwe kirk...”

    The pilgrims were crying all around:

“Dinnae desert ous !”

“Dinnae forsaken ous !”

When the greetz abated, Nikon answared Trubetskoy. He drew himself up to one's full height, and his face has taken a bitter, rased the gorge ruthless visage:

“Takin' maw nome ydelly ! Dae t' wullen o' t' sender i' sum anotha' pleace... dinnae prechen agaynst th' divinitas... didde thah ken 'baht, that thes lawes hath twight dahn ant thruf wilche enemies 'is wraththe banished meself !”

“Dinnae gang awey, be feart o’ Hys Majestes wraththe !”

“Und nouthe – i' daies til cumen - un tuh t' ende o' tymes ! Myn maister – the Moste Heigh ! Und noa orthers carn regnen meself...”

Nikon threw off into the hands of standing by d'yaks his mantel and klobuk. In black skufia, in monk’s cowl he was out of the holy doors. The bojares retraced one’s step back to the Czar, and passed thru the Kremlin Nikon moved toward the the Great Possad along the Nikolskaja Street. Passing thru the iconographer's lavka, at least twice he bobbed down to collect his thoughts onto the runduki (the lockers) at the foris. The mung marched from Cathedral treading on his heels, were screaming their lungs oute:

“This Autem's but a thurghfare !”

“Fir wye thah 'ave yonge – th’ Moste Holi ?!” Finding divinus lyf ant spiritus refreschement, Nikon preached to large crowds of people:

“Ahm huv woxen scabby wid t’ indolence… nay aneaf sermonized ye wi’ t’ sooth… und yah woxen scabby at-after meself ! Heres yah beest dissemblin’ wid meself – helas, ‘at Aw huv yonge, bod noht yah whethers threated tuh clatther meself bi cast’d stones ut fo’ t’ 

heresy ? Noht yah whethers ycleped meself th’ iconoclast ?”

“Nay ous, th’ Moste Holi maisther !”

“Thon twallies frae ous !”

“Und amen… Aw seggen unto ye ! T’ greet kadamitas shalt falle ut t’ lacrimarum vallis… t’ werefares shalt pleace a barthen of un of… Ye wur growin’ byg un feyn-an-glad yisterdays, nudiustertian… fir wye hed rejoye’d t’ herte ? Fa t’ arraave ut’ georgian car ! Fir wye ‘is cumin tuv ous, dinnae ou ken ? an je vous dy: “I’ ordre ‘at mostrer thy oost th’ Georgian Czar und sent t’ host tuh Sveijskij werran… shule arraave ut a gallop t’ prikasours (horsemen) frough t’ werm valey, bod tul wage were myghtest t’ bally baltic valey, an thore thei shalt leggen dahn ‘uns lif ! ‘T ull be ubearable fo' hem tul conceive t' leghs wede ut' mire moss, likhomanka, wur fanned wid t' unwerm gales...”

“Tis t' Gospel Trute !”

“T' Patriarch dinnae iver lee !”

“Art thou pine, bod how ? T' extortio ys so yanrous tuh the – t' lour wur maunded far a werre ! T' lour cayshun tea mak,' bod o' wit ? noa whit wolle ! Weigh upp, hou tea mak it ?”

“Wist !”

“Wist wit ‘t feelens likes !”

“T' orthers aren lami !”

“‘A gooid anvil diz nut ug t' hammer,’ – aght ut' copper... maw childhre, ov-a-leeat snall be ken mair, ov fit soart 'tis !” 

Well-behaved marchant stepped up, lent an ear to, fall back anon, has given a shake of his head, quod – one could hear a lot:

“T’ bojares shal nut leve t’ patriarch til dauner dahn t’ stretes of shank’s mare – the kramol ‘is oration… heres ou shule wexe accognitus myn words !”

At the Voskresensky podvorje the friars with a low bow salued the patriarch in melpomenish attire. The others were bowing especially low, the others were laughing up gloatingly in one's sleeve and were whispering to one another:

“Art thou finishened… un callen ‘t a days tuh suffren ut ‘is fambles !”

“Naw ! Whet on aloofness ! He’s jig-it hisseln !”

   “He hafs snied ov naturall abilite tae gi’e yansen eirs…”

“Oh, snall bethenken ov a hunnerfolden !”

“Fir wye yah rejoicin’ t’ herte ? Shule hav retornen, heres ou shule si !”

“God deffenden !”

“Ayen wolle conceive t’ wydwe popes tea driven iv !”

“Snall dignify ous bi t’ nome ut’ revelers – t’ ignoramuses…”

Nikon was bowed out in his spacious cells and, although ‘twere summer, were determined to heat thoroughly, in order that of no smell of humidity around…

Nikon spent some time in boone, then was lying down for a while, then started to pace the cells, but at the witching time of nyghtertale before clap-ees-on a dreem sat down at the table and had written a letter intended for the czar:

  

    “Her Y seye thi wreththe assignen uppen miseln athout treowthe ant therof fa the neode uf – ant isacred kathedralis in isacred chirches ybeen deprivo, whereas alienus in londe, an’ her nu, thi misericorde prevailens ufar wreththe, gon aways frev th’ ypunisceement… an’ thah hast tea andswar ere the Dominus ov al ybeen agin. ‘Kir Nikon.’”

                    

“Lo, I behold thy wrath waxing great against me without cause; and for this thou art bereft of the holy assemblies within the Sanctuaries. For I am but a sojourner upon the earth, and even now, giving place unto thy fury, I depart from this city... and thou shalt render an account before the Lord of Hosts for all thy deeds.

                                     

                                       ‘Kir Nikon.’”

Ivan Begichev has fallen into poverty... the tidings from Muscovy were spreading oute doesn't bene (good) for him. Nikon had gone from the Patriarchate, but the impoverished nobleman from Kolomna was held a strong views on him: Nikon has a good knowledge of Begichev, just to burst upon the view – wolle kennygood und bi t' wholl oune Patriarchal Dominium put in good order the superior strength then His Mighty's an with t’ belomestets gill hell, thenne alle serene be. “Hed cut hys sticks ?!” had not believed Ivan Begichev, – “aren tellennin' lies t' smal fry ! Many of fed up with Nikon, hed invented t' patriarch's gon awey.” The wholl point is: for whom had hope on Begichev, Ivan Kamenev had drawn the wool over everyone's eyes, escaped in privy with his blob-tale, and inside the cellar within an izba, where have dwelt, had abandoned tweye ad aeternum fidus ecclesia the late lamented (left two murdered meticulous men). Paraventure sum ans snall tak’ a pepen ut spiritual stagnation inside t’ cellar – clap-ees-on – leten woost voivode, ant to him – Begichev, to stay in response to in Gubnaja izba. It happened to a long in the teeth nobleman tae lanch hisseln – to wash away one’s sin athof frough a birth neither a hoe in his fambles, nu a shovel nevers hed taen pleace. At nyghtertale, bi can’le lught, was shoveling a depe pit in the cellar ant pouring out the vials of the wrath of God upon the terra: “An insolens fraud ! ‘Tis unpossable tul swill on insult… throwe ‘twere nut to care a brass farthing of hys truste, thenne tuh payen yan bak iv ‘uns awn coin of Ivan Begichev it takes a bit !” Tormented echoes of a fallen Eden: onely just returned from the warfare the lyatskoj comrade-in-arms of the major voivode Semen Streshnev, Begichev was not tarrying long, he hed guided to him with a bold page the grammata slippy indited with the offender Ivan Kamenev, by black captain, but with Begichev's hand were attributed: “The praesent perused izzad axe the bojarin Semen Lukianych til revertyr wyth the bearer mentioned Luchka, myn dwor-kholop.”

Luchka the dwor-kholop came back, the letter didn’t bring, brought a rejoinder:

“Kneaze Semen flash’d a bruff ut, asked: “Frough wham th’ manuscriptum ?” – “Froo myn maither, Ivan Begichev frae Kolomna !” – replied me. Bojarin drove me awey, but afore hafs yers grammata torn tae pieces ant threw it on the steps of the parvys: “Hau ab ! – laddie, i' amicabilis wai ! – Tul thyne maither 'ave a rejoinder loike: “t' bojarin didnae worshipe o' hys self-eater invention an' frough this tyme forth leten 'im dinnae anoy wi izzad – ma literate 'ut willu't doost un ase a stoop-gallant anaw... ut t' raight tyme tae seche fa sum sapience, nut i' 'uns erli daies !”

The woodness seethed in brain of Ivan Begichev ant, what was seldom, haes sworn the boyar to oneself abusively.

Had been absorbed in thinking, felt sorry for – the reproaches ain’t get through to Knyaz Semen – imprimis, secundo – just a bit ne a nitwit hadde called ant tertium – ne giving back the manuscrīptum, with a pulchritude in the icon-portreiture likeness. Had brooded the auld noble a bit of studying to hend of sign oneself lyken. “Ech ! – un fa this – ase par cas – shan’t be i’ uncristian wai tuh payen yan bak i’ ‘uns ain coin ! Hast goat intuv t’ habit o’bileve-at-hameldaeme, bod ne’ersomevers yan aught tuv entren th’ wente !” Begichev had put on a summer kaftan of the blew carisel, ne enough faded on one’s shoulders, taken oute from the root cellar a murmolka nab-cheat. The nabcheat, a lang time he had twirled in one’s hands, and brooded over: “T’ nabcheat i’ wan an’ a haulf quarter… ‘tis afta’ al brumal un licht… t’ upper part ut’ mustelidaes clades a wee bit perspired – ‘t dooth nut mater ! – On the lapels pearls aren intact – everich hast a stealthy flash bruff at nobleman.”

 It was getting towards noon, seated himself in the telega, commanded to put on a blong. To Muscovy arrived early at a biting frost. Ordered to attach beyond the Erthen wal (Zemljanoj Wal), a bit ferre the pauper’s dwor, at the eating izba; quod to dwor-kholop:

“Lede upp t’ hoss [/hɔːs/] (horse), bryngen bak tae hahs (house)… dinnae abyd: shule bide i’ Muscovy !”

“Yif, Begichev was brooding, Nikon tuh t’ dom hast yonge, consequently he’s n’t banished – per se. Honour ant the patriarchal pouste be with him, but in order to not loiter, not to miss the time of his departure, thon to obtain by asking forthwith, wexe t’ belomestets wi’on ye tae…”

In the eating izba an auld nobleman boused a good small drinking vessel of vodka and the nesh shchi with a vandysh gulped down: it was Friday, a fasting and a prayer day.

And when he was walking down the Muscovy fetid and dusty streets, remembered just in time: “Fir wye, ya daft-like ow’d man hae sent oaf a coach driver fa heeam ?”

The scrow haes been swollen with dove-colour. From the frequent churches, the narrow streets with the chilled off logs of a tyn had been poured in addition a heat wave, legs were becoming paralyzed. He took off the nabcheat – felt oppressed with, – was carrying the nabcheat under one’s okselle… “Ta mak rakelnesse – sey sooth – they’s neeah cayshun – snall haven trudged til t’ bargaynen at t’ Spasskaja… at Spasskaja allus popes, bouten whose ma thanne popes abaht t’ patriarch dooth i’ charge d’affaire, Ah snall late ‘t aght… Fae t’ ciwun izba tae patriarch an sithe alang th’ kruzhechnyje dwory tuh hake a wee bit, moant hae come across Ivan Kamenev u ‘is eaxl-gestealla ?”

At the carfax of the streets on a paling hanged up the flavescent papyrus, it haes been written a lusty in the name of Czar the prohibition:

“Tae chapmon an t’other mercenarius persouns ne leve ti byynge booze in Lettow. Th’ booze in Lettow’s unclene ! A sorceress’s castin’ a spellian ower divil of a bowten booze an ybeen frae thos booze th’ sinistre smittle.”

Had juste read the papyrus, been fairly broken off and mud-stained, Begichev was brooding over: “T’ Blak deeath hafs liven’d-up yansen – mayhap’s yin roote i’ t’ lair alriddy, an’ t’ papyrus tuh teren tae peces aren flay’d o’ – lett ‘t flighsome t’ mung.”

Once again regretted Begichev about the let off blong: the heat became greater, a thirst after drink, but to reach the Moskvoretsky Bridge is far enough away. To reach the kvass vats, that at the Swamp (rus. Boloto) nearby the carnage, a wee nigh than to the bridge. Had a wee bit bargained Ivan, hired a horse-drawn coach to the bridge for a kopek.

Had reached the place. Dust-laden and with a ringing in his ears, Begichev got off, gave back the brass (money), turned one’s steps to the bridge, forgetting about the thirst for drinking. The horse-drown coach shouted out after him:

“Heigh ! – mayhap, an ambler yah nede ?!”

Begichev hadde grown accustomed to, on the move, made a long neck, blutterred in warm blood:

“T’ muntaine hast browt forth a moose, ye’re a natheral ! – Ta pas by the Tsaritsyn Meadow ‘twuz nigh… ‘twur pur eir.”

“Thear’d hav mercilessly ybeen flees’d bi t’ brigands, ye’re a natheral per se !”

Going across the bridge, an auld nobleman took a turn to Moskvoretsky gate. At a short distance from hadde given a squeeze of one’s nose against stench, along the river were the live-fish vats ant the sheltered commercial binks. A wee ferre to the right, a few uphill, - Mytnyj dwor: it had astored a tax collection for fowl and a good for be up for sale the cattle.

Begichev had almost been knocked off; the sheep were got under his feet: they were in a speed to reach the water to slake one’s thirst with. Bleating, moos, swearing of the louts with the mucked up hempen caftans. The louts hadde striven to get the cattle beyond the Mytnyj dwor tyn, the hierde boys tucked up one’s rags the lower slopes were chasing the sheep, spanked over the water with the willow rods. The other fought against the geese, trapping them beyond the tyn of the same dwor. The geese were cackling, the ducks were quacking, the cocks were taking wing up the log fence and made a cock-a-doodle-doos.

“Fit t’ Babel ! – Pah !”

In front of Ivan Begichev and towards him from the Moskvoretsky gate people were slowly drifting with the legs wide apart. Begichev had plodded on too, gliding over the square, overloaded with dung; had inspected the dirty boots of a yellow leather household and thought: “Tae geta intuv poultry excreta – t’ soles snall smolder tiv ass… Eh ! ‘T aught tae hav’ at last t’ hors-drawn coche tae busk tae th’ Red…” Went through the gates, rising uphill to the Sobor Pokrova (Saint Basil’s Cathedral). At a short distance from kirk, from a crowded state inclosed by the block obstacles, still going uphill had regretted, that forgat to take a shawl “T’ lugs – um Gotteswillen – tae tei upp.” Here in full cry continued shriek with laughter, just like an arse loaded with gold climbs to the top of the castle. That clamour came from the lari covered with shingles. From the bast korobje the market-femmes for the womenfolk of all Muscovy were selling belilo-rosy.

“Und peynte yansen ! Wit art yah fur, tastril belle et bonne ? – Jist tak’ a swatch ut yerseln – see, hav besmear’d yansen wi grime !”

“T’ Lernaean Hydra yah – grime ! – Bod tha art peddlin’ wha ?

“Nor-ne ase t’ others ! Myn amooast belilo-rosy – yer’s lippes, cheekes wiv eht froo unther grime haven rubb’d wi briques ! – Tak’ a swatch at – snall yeve ou a leeakin-glass ! – Ayond a daht ! – Seen !”

“Oh, gor blimey ! – Of esh that lest mak’ marchandise ? – aren mad wid ruddle…”

The ash merchants were crying, standing in a row by the lari, battering about in one’s own lukoshki; from the lukoshki it haes been snowed slightly dove-coloured, the passers-by had a thorn in one’s side.

“Heigh, ye aw dunno hae Cristian merci, fir wye scavenging intuv ‘uns ain punnet ? – T’ grime its (eats) t’ wink-a-peeps awey.”

“Shule sprenk wi’ drye – ‘t dooth nut mate-r ! – Is-ta a fayr bit: ye art t’ weacker vessel’s erysipelas smudging wi – wit a mug hed depeynted – lo ! – Hierde thi prance: ull mak’ a bolt for, be ut ‘uns guard.”

“Uh, Is-tha brigands, bugger me !”

Begichev forced his way forwards. Through Red Square were walking streltsy without bardiches, with the rod in fambles, hadde kept an eye on petty dealers, at times dispersed the crowds:

“T’ mung, dinnae geten dense i’ a pile !”

“Tak’ tent o’ thi bung !”

“Gi’e niver t’ wolf t’ weder tae kepen !”

Breaking up the mung, clustered round the tradie with the hawker’s tray of sdobny kalach.

“Wost tha whet – mercenarius person – ‘baht t’ ukase o’ Hys Majeste ?”

“Wha’ t’ caas, bidasse ?”

“Art tha stone-deeaf, heid-the-baw, – ‘baht t’ ukase o’ Hys Majeste !”

“I’s al Greek tuh me ?”

“Othergates: ‘wi t’ vekos thra t’ aisles, whiles paggin kalachi und t’ hwitfisch (whitefish), nat til shank’ !”

“Hagh ells ?”

“Thuswards ! – Tuh chaffare wur appoint’d ut t’ Neglimna ‘moor yansen aff t’ bink.’”

“Thur art a service classis – Th’ Saint Nicholas ligs nearhands, an’ ut t’ Nicholskoj Brigge – t’ pyemon: wolle lake divil wid ous, ‘Aud Soss !’”

The other one intervened, also with the hawker’s tray, the kalachi were clothed in sackcloth:

“Ya nobbut ! – Fir wye herkneth tun hem, Amur zatinschik mysen, an’ ther’ren tweye walkende wi t’ ‘vekos’ – both aren streltsy !”

“Shuck ! – Dampnen i’ al tae heigh heeaven ! – Lets gooa tae t’ kad’ un geta sum kvass.”

Begichev went to dry up the kvass. It was easy to going after streltsy: the crowd were parting. Streltsy were saying:

“Lavki t’ pyataja an t’ tythe denga aren geein’, bod thoz ‘cheap-Johns’ wur uprootin’ hem tuh thrick !”

“Frough pokhodyachij ‘loike water aff a duck’s bak’ – cut-off frae t’ bink at yance, ‘uts how th’s hoile’s lovecup’d…”

“Um, i’ t’ Kitay-Gorod they’s enah ov lavki !”

“Bud hah’s enah ?”

“Yan hunner und seventy-twa !”

“Ther’re toom… wur thrang a wee-bit ov lavki, a haulf an’ yan-ferthe ov lavka.”

‘“Yon hwic yin leste anticipates seeanest comes tuh pase,’ – th’ Qualm hath driv’d t’ maachants intuv t’ las’ wan !”

By bousing the kvass, Begichev walked towards the tivunus izba, which closeby The Seinte Basil’s Cathedral lies.

“Ah wuz pur deead stunn’d – ‘als na bene dede goaes unypunyssh’d !’”

Blew-grey filled the air with dust. It seemed that the stench coming out of the fish, meat, of the burnt dough was hovering over the voil (town); it was hard to breathe. The townsfolk were puffing, opening one’s geggy, as being condemned to eternal punishment in Hell. The unleashed bells, filthy-language gimcrackery, the oath of depardieux ant the cries to chevy:

“Haud theef !”

“Ye’r o’ Cristian massy ! – Laddie-s ! – ‘fa aw yan is worth’ – nor-ne me, Lor’ lumme…”

“Muh yah rot i’ helle – fa nowt ? – Rout im tuh t’ Sjezzhaja.”

Begichev stepped aside into the throng, the thief was dragged through towards the Zemsky dwor. At the tivunus izba Begichev has come to a standstill. The sparsely clad mung of popes were making a din, being holding the znamency. Begichev was confronted, they had jumped up started chatting to him:

“Tul cater tea, maisther ?”

“Hure aght me: Ah’s ase drye ase a cheep, hev’ ybeen lip clap t’ hare’s roote fur wyks !”

“Amur Crist-ylyk fa t’ tahm being – me.”

“A lang jonnah… Y ama froo Kolomna…”

“Fir wye ta prig ? – ull slouli dryft – en route nought buds potrawa und carousal a wee dod…”

Begichev had brooded: “tuv object – shule be strunty…” Had spoken disingenuously:

“Wolle hyre latere ! – Ere now t’ folwende caas…”

“Wolle ya honnel wid im !”

“Wolle hyre oan, nought buds ‘a tekul counseil dooth naw wem…’”

“Oures ?”

“Yers, faders.”

“Yarken’d ! – Hoot ta woost ?”

“Nought buds i’ ordre o’ art fo’ arts neode: we’ren neeah goa tuh t’ grenewode…”

“Ase t’ brigands, lo ! – Thos that ut t’ brigge yivin a drubbin.’”

“Ah ought tea coom ta woost, far’s nah t’ Patriarch. A goat ti dele wid im…”

“T’ plain soothe ys ‘ut: wes i’ th’ Greeat Possad ut t’ Iberian gate !”

“Gadzooks – da – hath ybeen taen pleace – fit ells wolle he tak’ intuh ‘is ‘ead – hed swum o wey – comen dahn tea Kremlin ut t’ Trinitas…”

“Th’ Kremlin Amur noan i’ cure o, nought buds a wee dod: hou thou dresse nar tuh th’ Trinitas podvorje ?”

“Um – brew’d lang-sen loon ! – ha, t’ trench tuh t’ Trinitas neeah i’ cure o ? – ha…”

Begichev, haes taken one’s pick, swung high his grey-yherd acuminate beard:

“Ut t’ Semen Streshnev Ah bifel ahn bin – bud hagh ne’st ?”

“Und ‘ut wes ‘ut – raight ‘ere – nought buds a brique kist frough ! – Th’ Sheremetev’s dwor wi t’ Boris an Gleb chetch ut t’ samr pleace.”

“Amur tir’d tuh t’ bon… thrugh th’ Trinitas gate wur’n’t nigh tae com in…”

“Fir wye thrugh th’ Trinitas ? – Gang frough aght theare – frough th’ Nikolsky, un nut alang th’ Nikolskaja, bud alang th’ Zhytnaja Streate – t’ dextrorsum wolle bi t’ car’s granary – t’ sinistrorsum wolle nip upp t’ pope’s dwors… at t’ rere is a ruelle froo th’ Zhytnaja tae Nikolskaja, whoor yah’ll se a smale kirk – ‘ut’ll bi th’ Simonov’s podvorje wi’ th’ L’eglise de la presentation, und soa th’ Trinitas anent.

Yet another ‘The holy whyt’ haes stuck like a bur with the refined features and protruding chops, was mocking:

“Mayhap, after t’ Patriarch’s emprise, ta Hys Majeste ys opus est tae the, soa then – frough th’ Trinitas – th’ Kuretnyje gates athin a stan-casten !”

“Soa – tuh t’ Greet Maither collectin’ ‘uns thowts: Ahm nobleman – laird – soa t’ kynsfolk aren takin’ pleace – aren t’ zhyltsy Begichevs, nought buds hagh tea dresse thear, tuh bi buri’d i’ thowt ‘tis opus est…”

“Gadzooks !’ – fir wye thou bi buri’d i’ thowt ?”

“Un hagh… ‘tis opus est !”

“Un thah – jist – clip a sentrie strelets ut t’ ere-hol ut’ Kuretnyje, shalt batter dahn a nail wi’ ‘uns marrowbone an arse intuh th’ Soler Halle !”

With no wait for the rejoinder turned round to the preestes brood.

“Faders – bi coom forth – shalt mortifico t’ infamis bunnum…” – with a wee dried-upp famble he poked one’s finger towards the Spasskaja.

Approaching nigh to the Spasskij brigge, on the brink of the gully, as the black trestles were dragging one’s feet tweye halwes: one in black cowl and another in lang mantel. They were getting down on one’s marrowbones (kneeling), clutching to each other – one of beard, another by the tress. The pectoral crosses on the copper chainlets were groveling as the Grandfather’s Clok passing through grit, were sparkling, were pugging the knees of rowdies. Thos, thon awey frough the tivunus izba had come up, were screaming:

“Drat ! – Ya comen dahn her, ou aren pish’d goosey !”

“O’ yers infamis actum we’re bi belle, buke und can’le !”

“Hey, ‘Heovene juvaments thos ‘ut forthren theirseln’ – tak tent thy rear !”

Hadde read the Riot Act, the rowdies got upp on one’s own feet – with honkin,’ shiten, with adhered to fizzog the tress, in the rub sore abrasions.

“T’ Vault O’ Heovene delyt’d in yarn-dyed luridus, bud art ye alsa: ‘naw mon luves ys fetters, bi thei madest o’ gold…’”

“Nouthe – nere wash awey ‘uns synne, wolle beginnen th’ liturgy ?!”

“Wolle Y gi’e ‘im t’ absolucion til Kyngdom cumen ! – hadde sizzled the preeste in cowl, straightening his beard.

In mantel haes risen to one’s feet prophesied, spitting out aside:

“Snall plukken eht berd –‘az ordogbe is !’ – liken Car Godunov tae Bogdan Belsky iv ordre ‘ut a Car niver bi yclep’d; wer niver bi ya t’ beardless priestlin’ !”

“Uh, tak awey t’ synne, t’ convictio !...” – were mooing the priestlings and to Begichev quod, indicated the priestling in mantel:

“Her’s - t’ Landlouer – kinglet, t’ priestlin !’ – hye’ll gi’e a lowz tuv ‘uns tung, far’s Nikon: ut t’ eave hye use’d ta drop i’ teav axe alms hym.”

“Fir wye intenden ta Nikon ?”

“Wits me… hath appel’d…” – hadde dousted the eyes Begichev.

“Nikon nouthe attributus hisseln ase th’ soothsayer Ezekiel – mak’ ‘uns profess thou – establishin’ t’ culpe ! – Frough t’ Trinitas hath d’sert’d tae t’ Simonovo podvorje – dude thah 

hure (here) Hys Majeste woll biddeth fo’ Tsarevich Simeon, und t’ bojares t’ Car hed drawn awey... Hath cast aff t’ mitre, array’d yansen i’ klobuk un woxen bene also us – t’ Wickeds !”

“Hye’s hawd a can’le tuh t’ divil – hath alighten froo – und t’ honour ut’ Patriarch wi im ?…”

“Nor – ne wi im, maither ! – T’ wan that casten aff t’ prelate mantel assimilate either teav a monachus – yeten ti laicization o clergie – ‘tis sedation is yiven i’ contemporaries tahms…”

“Myhte dom tak hym – hoot t’ sedation tuh im ?”

“T’ bojares aren marrowy tae swatch fo’ Nikon ordrin, un yif sum oan woll yonge tae Nikon frough t’ frunt passage – by leaps und bounds, in return fo alms shalt maund a drubbin !’’’

“Un diddy thah maunded ?” priestlings were curious.

“Hav ypay’d a visit thah ere nah – ne maunded, hae a bene trod frough t’ lane.”

“Y’ve heard – da: in Simonovo (Simonov’s podvorje) Depardieux’s wreththe t’ cassies wes burnt aght… toke aght tae extinguish th’ glimmer awey froo t’ icons und t’ holi-water crosses, bod ‘twur bespatter’d wi’ t’ excreta als wi’ t’ sacred pleace – t’ dung wur seeth’d…”

“Goa tae t’ conflagration nut wi’ t’ rod, bud wi’ t’ boathook und a bucket !”

“Al hard that ! – ‘A fly i’ t’ ointment,’ – ‘ase plain ase t’ hooter on a man’s fizzog !’ – A gooid bit – ‘ase snug ase a bug i’ a rug’ – yif th’ – God O Heovene shalt fulminate t’ glimmer rushed thro’ t’ celles, – ‘T’ way tae infierno ys paved wi’ bene intentions’ – t’ Benedictio nouae Crucis sud bi yiven tuh, – ‘al t’ halwes ‘ut goa thou kirk’ – ‘un muh defecate t’ bour ut t’ palisade.”

Had worshipped the popes, Begichev went to the bridge, the popes turned one’s steps for the tivunus izba. Hath been away for a dauner, the nobleman was buried in thoughts: ‘ase pish’d ase a louerd’ – haver ! – Haughty Nikon shalt niver replace t’ mitre fo klobuk… fir wye Y hadst t’ cheek thou seggen ‘em t’ flerd ? – T’ Kremlin und nut an alsome

(single (Scots.)) – bod ‘tis bene wist – th’ behests – hav a byg wityng o’ – …und t’ Ivan’s anaw (aswell).’ Had past the crowd of gawners (gapers) at the book lavki ut t’ Spasskij brigge, the nobleman bypassed the Autems on Blood. Near the churches and the churchlets were marginalizing the God’s Acres, from the stunted trees were winnowing freshness.

“Shule Y drain t’ kvass ?...”

“Tak’ aim ut – fill a juble thro’ a strainer ! – cried the loon and twirled in front of Begichev’s visage the vermilion. Hath stretched the lengthy sleeve of the single–breasted kaftan afore–elbow, cracked by two blades of a mill–wheel of bone: - “Rack im aff ! – Maw ivory blades aither (either) lice – a nit draw aght. – Heigh, ‘ut goat jamm’d ?”

Begichev bypassed the Zemsky dwor: that tightly adjoined to the Kremlin. The nobleman turned to the right. Against the Zemsky dwor, on the square, – a big barn made of planks: there were vending the kvass, the boots, the rags and the tallow candles. 

There in the barn were no end of people, Begichev did not venture to, that in the throng someone will filch a kisa with the lour (money), moved away from, to bouse the kvass never ceased to be. Had reached up the icon’s row. The street was wider than the others, on the lockers about the schoppes were sitting the icon-painters and znamenschiki with the marchants; a long in the teeth nobleman has made up one’s mind: “Herein’s on (an) expanse, t’ achatours ‘uts how t’ achatours wur a wee bit, wid t’ icon-painters aren’t bargain wi’ – t’ Fall !”

This one a broad street was built in case of Czar driving out from Kremlin onto the pilgrimage, always had a passage. And hence turned to the Nicholskij bridge the nobleman from Kolomna.

Was crowded here on the bridge, there and everywhere the shovel up food people – the prees (crowd) were eating the pies, by taken their nabcheats under one’s arm: there’s a bug-eyed wyte rests. On both sides of the bridge merchants with the lukoshki. The pies, as the birchen bast gutties (shoes) were sticking out from a lub’je (bast).

“To-days Fri ! ‘Ut lest thing mak wit a vandysh ? – ‘Lo an’ behold !’ – wit a vyaziga !”

“Thos frae th’ Kukuy dinnae feart t’ days o’ abstinence, we shulen yif wit t’ chopp’d mete !”

Begichev desired to eat: “Hed creas’d me o’ t’ wai, bod hagh longe tae goa – nought buds God woot…”

“Hagh mich’s this ‘un ?”

“T’ pie – anlic wan brown !”

“Ahint t’ Neglimna t’ pie o’ grosz (a one Rouble) ! Fir wye soa ut a heye price ?”

“Wiel yah throwe force ‘uns wai tae Neglimna – thre pies shalt tuck iv – t’ abdomen crumplin’… lo ! hagh big’s t’ thrang.”

“Geez ous wit a vandysh ! Kepe yer lour.”

“Heres wan frae t’ stone oven shule burn aght uns fingers, ull yah surmount ?”

“Nought buds nut yisterdays.”

“Fir wye ? Alle mad’ to-days !” By moving up a shirr on one’s sleeves to the elbows, greasy with oil, with a hand of black flesh-spades, the merchant thusted one’s hand to the bottom of the lukoshko and drew out begichev a pie:

“Her, tak’ pot luck !”

Hastily snatching a bite of the pie, Begichev maunded:

“Bod whoor–‘Sblood – hither tea bousen kvass ?”

“Wollen elbow ‘uns ways tae square, a wee bit tae Neglimna gaits (the Iberian gate): thur wur t' kadi wi’ kvass un t’ jugs wid saccharified wort.”

Having drunk the kvass, Begichev returned on the bridge. At the Nikolsky gates, when he ‘shert’d oneself religiously the foris holy figure, the mumpers – in rags, the blind – were chanting:

“Yif koude a wyght wiste the euum o’ thyn ownen existentia,

Thyself myghte ‘ud swonken…

Wod hend eht t’ euum fur myshappy brotherhede…”

“Oh, un th’ parasites ye beest, od zounds... un they’s noa corn athout chaff… Eh, gracious mi !” 

In Kremlin passing thru the kamennyje zhytnitsy, having looked askew at the streltsy, putted in on the beat at the door of His Majesty’s structure, Begichev once again reproached oneself: “Fir wye yah – Ivan – hav took priestlings fo’ a ride ? Thah knaw th’ Kremlin, tae seggen sooth nut aw, bod woost, ut 't Ivanova bifal o' ybeen… ut 't Sudnyj prikaz bifal o’ ybeen und ut 't Kholopij anaw… un az ordog vigyen, t’ priestlings aren bigileres perse !”

Zhytnitsy were at the right hand stretched right up to the Trinity gates, and everywhere about the doors the streltsy. At the left hand stretched over the pope’s dwors with churchlets, sometimes with chantries. Having passed through the dwors, turned to the lane, been astonished of good paved street: “Corpulently paved ! O’ sich a kynde i’ Muscovy a wee dod, ase thos Zhytnaya ‘uns.” In the lane in tyn beheld the chantry and at the rear the kirk: “Soa ‘ats Simonovo !” In the gateway out of the lane, stealing by the chantry into the dwor, have greet a frumbyrdling friar, evidently the ianitor. The frumbyrdling friar had taken a view of Begichev. Begichev putted on his kaptur with the pearls on the revers:

“Muh A – um Gotteswillen – begetter tuv wel th’ Patriarch !”

“Bod whose – maw sonn – hast resound’d, thon hye bilaves i’ heres ?”

“Th’ Patriarch hast invok’d miseln !” Again lied Begichev and by rummaging in kisa on the thong under the kaftan he gave an altyn to the frumbyrdling friar.

“Un nay ybeen behest’d, bod snall permit, com yif thah’ve ybeen invit’d ! Gooid thon hence hav wander’d aff… froo t’ frontwards snall be banish’d… fa hameldaeme ull goa, com hither ya…”

“Yer hoile’s loike o’ airie: whoor tea goa ?”

“Theres ower t’ stone cotes an’ ut t’ midst snall say (see) t’ aneaf heye (high) parvys, clamber i’ upp un alderfurst ull percevoir a gornitsa. Shule goa thourh t’ parvys, dinnae boggin’ yansen: frough nou o’ aff t’ parvys excretum fa t’ neode o’ facilitation ut’ abdomen...”

Begichev saw on the porch round the steps were crawling the dung-beetles. In the air were buzzing the flies and jabbed into face; from asides of the porch were violently stinking… “I’ faith – pardee – heres maw consahn snall sinken i’ t’ lethean stream, really ought tiv cotch t’ girt bojares ee un t’ Car ?” By ascending the porch, the elder surveyed his boots. The door into a seni was set ajar, he came in. In front of the cells in black was scurrying about a poslushnik; in the eyes was a fricht (Scots. fright), his back was stooped, skufia pulled low on the eyebrows.

Preserving the pearls of the auld nabcheat, carefully taking it off, Begichev ‘sherted oneself religiously before the updoor holy figure of the middlemost cell; and invoked God’s blessing, prophesied:

“Muh A – um Gotteswillen – ta wel th’ Patriarch !”

“Art thah herkneth tuv a throte ? Abydeth: hither he’s processin…”

While bending down low, Begichev heard Nikon, his ears filled with the Patriarch’s thunderous yelling: conveyed in warm blood, his throat and pace were audible distinct.

“Hou ofte sithes tae yah behest huv Aw ?! Harry froo t’ mirovarennaja, froo t’ khlebennaja celle t’ brazen kad.’ Tis infamy fa Patriarch onto t’ Kremlin’s shrikes t’ unclad ars ta gloar ut froo t’ parvys, bod ferre nay permit !”

The other throat refuted:

“T’ bojares han’t ybeen geein ortherings ta permit, bod we art – theows uf a knee-heye tae a mosquito, th’ girt maisther ! Wur givin’ warning: ‘snall goa tae Iversky, tae Voskresensky 

monasteries – ti leve ! Tae roam t’ Moscovey – thei seggen – ne permit… t’ gulyaschije ludi aren regiments ov hither ‘round, wur yarken’d fa t’ mutiny anenst maest o’ al ov hend, bod he’s – ywis – trouble th’ prees, rennen acrosse t’ metochions…’”

“Yif mi Mardarij ! T’ deacon Ivan anaw, hed renne anenst an’if houndes – aren tearin’ ta pieces, ne to’n ‘uns bak ! I nowards bi t’ prelate’s ascendancy t’ blak warye ull proclame ‘em thrughoute th’ Ruthenia ! Yif mi Mardarij !”

“Th’ maest holi ! Ivan wi’ Mardarij aren hihte o’ thee ut t’ Voskresensky !”

The doors are wide opened up. In black velvet mantle, with a horned crozier in the left hand, Nikon stepped into the seni. The chain of the Patriarch’s panagia was sparkling, the crozier in hand was trembling. On Nikon’s head the black klobuk with the Deesis embroidered with pearls, in a magnificent beard the bushy sprouts of the hoar, very much alike the silvern streams of his mantle. Having looked severely at Begichev, inquired:

“An wet ya be ?”

Begichev made a low bow before the Patriarch down to the ground, having risen, he approached under the Priestly Blessing. Widely, of the first three-finger sign of the cross, Nikon had given one’s blessing.

“Froo th’ bojares ?”

“Bi itseln, Yer Holiness th’ Patriarch !”

“T’ visus – ysene, whoor – nay forgettin’ ha’ ov hem. – Wit’s cayshun ?”

“Begichev – a nobleman froo th’ Kolomna Ych ama… dude sum harde thinkin’ ta beg fa thou – th’ Maest Holi – almesse, wid on ye (with an eye) tae wexe t’ belomestets.”

“Nouthe th’ bojares aren actin’ th’ Louerd – beg fa ‘em ! Art breakin’ upp mysen wiv t’ Car an’ thou snall ne leve permit… Ahm nut bene i’ wi t’ Car und an’if i’ t’ arms ov Morpheus: Y si t’ quede mete ! – Ne bene i‘ wi ! – Ase th’ Lazarus ov t’ Foure Days ahm ilke, indivisibly nought buds – t’ houndes, aesculapius und t’ healers o’ myn ulcers, Ah’mno demeth… nouthe t’ bojares itsseln astead ov houndes art lickin’ a sittin’ ut’ Car’s hoile… t’ whips un t’ shelepy t’ oothers art lickin,’ ov whilk he whip aff ! – Ah’mno so, un ‘uts hou nut pleasin’… ‘Stroll on !’” – the Patriarch yelled at the cellarer, conveying him, and at the poslushnik. He waved his free of crozier hand: – “Noa nede lugs in her ! – ‘Th’ Phoebe dizn’t heed t’ barkin’ o’ dugs,’ – lyken a Prophete wolle Y wexe: snall denounce stench an’ t’ Babylon ov th’ contemptibles wi’ a prelate’s sermon o’ Lawe und Gras ut’ Car’s chaamers wid t’ reign princelin’ theows, bi th’ shepotniki o’ Hys Majeste ! Ah’ll fullen ‘t upp in grammata tuv al Catholicus Patriarchs, in letheren haratejas snall Aw fullen upp – God, th’ Louer’ hast graunt’d me t’ imprescriptibilis myght, an’ a serenus seraph narratus nyghtertaly tuh myn aures: ‘Denounce imperily, recito adsidue, an abortivus praelatus !’”

Begichev made a low bow before patriarch:

“Hav massy, t’ maest holi maisther uppen massehl ! – Myn girt wyte i’ a estaat o’ blissful ignorance uppen massehl, ‘ut t’ unweder fell ta the (thee), Ah’murnie niver wonder’d…”

Nikon has proudly lifted his head, having ennobled a voice:

“T’ unweder unto ous th’ Holi Prophete Elijah snall yarken un shour dahn ‘t ut t’ nappers (heads (Scots.)) o’ oure archenemies, distress hem, an’if t’ cassies, jist hafs ybeen burn’d heres in instant… Hav snawk’d aht, t’ Hellene frough t’ Gaza hafs come runnin’ tea demeth me, ywar, ‘ut Ah’mno indictable ! Ligarids un Sofronijes the Macedonian aren bi gantin’ libbe around t’ weoreld, seearchin,’ whose shulen gill ‘em ma pelf… thei, t’ Greeks, wi t’ kirk’s Gras art haggling,’ astid t’ glassy stones vice t’ precious, t’ tabun-grass ‘rt bargainin !’ – T’ wods (words) aren glave-tongu’d, th’ spiritual opaque, t’ inscribers (thos who gave a solemn oath), t’ Balaams anenst t’ Godes sooth o’ t’ Christus… T’ archfiends i‘ mitres an’ episcopal mantles !”

Begichev wanted to get away, not listening to Nikon. He was brooding: “Aye… froo t’ Patriarch nouthe’s queer, flighsome’s ‘is wods, buten yef t’ bojara (bojares) snall clap-ees-on me her, – thear’s teene brewing ! – Bod yif thei‘ll wel – ull al loss, Ivan…”

Nikon seems to be came to his senses, got kind of quiet, questioned, taking a step to Begichev:

“Cristian nome ta the, Servus Dei ?”

“Ivan, th’ maest hali maither !”

“T’ Servus Dei Ivan, flowen frough me – bileven, shule risen – shule dea al Y carn tea forthren ya: ye’r nut t’ onely, naw fyne o sich – be vindictive fa oure gooid nome trаmpl’d unther t’ bojаres roote (foot) und t’ Patriarchate…” 

Begichev once again kowtowed, stood up and, avoiding penetrating stare of Nikon, quickly went out on the porch. Carefully was coming down the steps, had to look over the legs: “Onst ut t’ Mytnyj dwor hae soyl’d ‘uns feet, hae yeven a wipen (wipe), a fair bit heres tae mak’ boggin’ i‘ faith… uh, haes harri’d thro’ – um Gotteswillen – du lieber Gott (dear God) fro’ t’ glif [dlif'] (Mid-Yorkshire. a sight) of t’ bojar’s aff t’ dwor… Nouthe’s cayshun ta si t’ point, hou tae rechen t’ bojares ! – Tae ‘ut nae straight cause ! – Snall maund abaht: ‘Fir wye ?’ – Fit tea seggen ? – t’ Belomestets Y lust. – ‘Uts nut t’ cause !’ – T’ bojares ‘rt luvin’ t’ esclandre (Old French. 

slander), bod tae wham Aw shalt play’n t’ divil ? – Tae Semen Streshnev… Havin’ nut a saul i’ t’ weoreld, Ivan ! – Whoor’s thy vidoks o’ ut bonny-go ? – Nae wan ? – Eh, yef a vidok shalt cum tae lit !”

Frumbyrdling friar, gateward (gatekeeper, warder) at the the wicket-gate, made a low bow before Begichev, but Begichev didn’t take note of it. By stretching out one’s neck inside the wicket, looked up rightward for a while, then leftward and quickly went not towards the Zhytnaja Street, but to Nikolskaja. “Alang th’ Zhytnaja ‘uns ageean tae goa – ‘lat sleepin’ dugs liggen !” – Begichev was brooding over and through the same Nikolsky bridge via gully bowed one’s way to the Red Square. The day was drawing to a close, but for Vecherney (the vesper) still aren’t ringing. The day’s heat greatly diminished, but the crowd had been arrived. The auld man, with an eye to be saved from the concourse, ducked into the Kitay-gorod to Nikolskaja to the icon-painters. By a quiet street without being stepped on he reached the Nikolskij krestets, turned to Ilinskij, thought, looking up from time to time onto the protrusions of no end of wine-cellars: 

“Yef – um Gotteswillen – tea hae sum win (wine) in a colnes of the celer (cellar), will arouse one’s poeste.” But was passing by the cellars, inimically was keeping an eye on outlanders, coming out of the cellars: “Wer niver standen t’ shrew’d kukuji !”

Begichev had come across the dense horse mung. Without polax and carbine was out front, only with sabre on the side, evidently, a tipsy prikasour with the crimson visage in bojar’s crimson kaftan with a large gilded blacha on his breast. After the first prikasour followed in his footsteps in threadbare plys kaftans were heading the reshetochnyye prikazchiki from Zemsky dwor and streltsy of Poltew prikaz in white kaftans with the yellow stripes on the chest. Begichev was taking a look at the prikasours, found out the leader the objezzhy.

The objezzhy was working loose out of the stirrups his boots with the inflexed up beacks of a green leather household, he yelled the fire-warden – the warden was dozzing off in the window of the attic, climbed up from the full blaze of the sun into the shade; he fitted oneself on the roofing of the stone lavka, as many others, arranged above the wine-cellar:

“Prematurely hev’ crept, strapper ! – T’ heye sonne, snall steem t’ lice. – Comen dahn, haud a hoos (horse) !”

By tucking up the long sleeves of hempen kaftan, the gateward slid down to the roof’s rainfall runoff (drain), went downstairs from there:

“Ahm al your’s, th’ objezzhy maisther, hev’ a haud o’er !” – After setting out on the 

earth, grabbed a sable well-groomed horse by the bridle. The objezzhy slipped weighty down to the ground, staggeringly crept into the wine-cellar. When the objezzhy went off, streltsy were the first being spoken to:

“They’s na cayshun tae goa t’ vegetable aisle !”

“Bod hah ells ?”

“An’ peer ut: he’s comin’ thro’ thre cellars inte (into) t’ ferthe creepin’ un bouses !”

“Woll wonders niver cesen ! – Till neeght t’ Kitay-Gorod snall be ridd’n hard al o’er, bod yif t’ conflagratio an t’ slafther bifal – nor – ne ous tea be answerable - jon ! Ase seean ase glooamin fellen ut t’ broodin’ hills, shalt scrue upp ‘uns courage oute ut t’ randan !”

Begichev has lent an ear to, moved a little to the Iljinsky krestets. He walked at a slack pace, rested on, was listening to, watching out for vidok, with which could be to go on bojarin Streshnev.

“Thoo (thou) beest – kneaze Semen – hafs ybeen exil’d onto Vologda fa theurgy – um, und Y, yif Ah’ll worrum (worm) yansen inte his confidence by thrust, wolle be sent inte Exile tea ‘uns fatus, loike Avvakum tae Daurija…”

An ilhayl with Nikon have raised new offensioun for Begichev: “T’ Patriarch hafs gin ‘uns benison tae be wholl-hertedly ahint ‘im, othergates un th’ Lud’ wills, und a brid i’ t’ hend…”

Thinking this, just went on and on slowly. In one place, where two opposite cellars were shoving out into the road, constricting already a narrow street, Begichev heard the controversy of three persons – they were squabbling. The one was standing in velvet of faded red-brown odnorjadka on the stoop of one’s own lavka over the cellar, the other – from the window with the iron shutters, settled back on either side. Through the window he could slip in only a big, heavily bearded head – the shoulders aren’t placed. The head out the window yelled, blowing out one’s mustache (the words have been addressed to a man in odnorjadka):

“T’ Sirree’s lovecup tha bearin’ wi nut aneaf, vice t’ pyataja denga tha yelden t’ tithe – drumming ! – Bod Aw ‘ere (here) wi’ craft i’ oon-ferthe o’ the (thee) schottenin’ (paying) t’ pyataja tae Sirree-e !”

At the stoop, where merchant in odnorjadka, the uncoloured weaker vessel, with a sallow face, in shawl and in lugubrious widow gown replied to the bearded man in the window:

    “Zum Teufel (to the devil) – yah – berd, clooas dug ! – Hav ordain’d mawe lad schotten five altyn a yeer, lur’d inte ‘tis seide anon in gain shule be,’ an’ a yeer hafs devot’d yansen ta the, wha’ tha gie ?”

“Ah’mno wyth thee ! – Yer dulbad ’s squalid, ston-deef un t’ strabismus i’ twa pupilles – he scholde’ve a kalika in mind, bud ne tea be a sidelets…”

“Oh – yah – goot (goat), a copper crack (dirty bum) frae t’ kharchevoj dwor, – ‘ston-deef,’ bud a yeer hed kept ! – Bi t’ izzad ‘tisn’t strengthen…”

“Yif Aw wur a copper crack, dinnae snawk – und Ah’mno wyth thee, protopapa’s mayd, ‘eve a talken wid im: snall announce – I’nowards – heres ut Zemsky dwor, thon yer’s celer und lavka t’ thurghfare hafs block’d, ye’r liable tea tax i’ ha’ o me – maw lavka’s a wee un soa is removable !”

“Yerema, ye’r – a fonne ! – Dinnae ya woost – soa wit ! – Oure sukonnaja sotnya wid t’ gostinaja yfeere is pavin’ Zhytnaja Streat eht ut’ Nikolsky tae t’ Trinity gates, t’ deduction wes grant’d wi’ lovecup…” – the chapmon said and turned around, went into the lavka.

“He’s geean’ dahn tae t’ pyataja ! – T’ trute (truth) its (eats) t’ wink-a-peeps awey…” – yelled the napper (Scots. head) in the eyethurl – has also dragged away into the lavka.

Begichev had walked past. “Th’ nipper powermongers aren pavin’ t’ Zhytnaja Streat in Kremlin… ‘uts hagh ‘tis loike ‘a grut dowerie is a bedde full o’ brambles’ – Ah didnae twig it eht…” 

Ran into a couple of streltsy: they dragged to Sjezzhaja as drunk as a lord a loon. Begichev had passed over. The loon’s visage and the voice has come in sight to the auld man familiar; he turned around and took a closer look, urgently come up to, maunded:

“Whoes, kholop ?”

“Semen Streshnev’s ! – Kneazes und voivode-es… ‘t’ divil lurkens ahint t’ rod…’ aye ! – Un fa t’ vine Aw dinnae pay’n – ‘tis sour, aye-e ! – An’ A ‘eve begg’d.”

The lad was pitted with the smallpox, light brown, with no nabcheat, with a lachrymose fizzog. The collar of a blew soil shirt was opened wide, blowed up to the navel, the kaftan was running after on the sod because he was dragged by his sleeve, evidently, and has been ripped off to his shoulder.

“Doost’n’t (don’t) buen (be) held upp anenst – dug – shalt geten a meve on wi’ t’ bardiches !”

“Hou muche he owes ?”

“Fa tweye altyns (three-kopeck piece) he bous’d, crunch’d i‘ t’ cellar, bod t’ brass o’ altyn !”

“T’ win – leuk (Scots. Look) – t’ o’erseas felt loike – munt ya prole tae t’ tidliwink !”

Begichev found in the kisa three altyns and gave to one strelets:

“Y ma nobleman froo Kolomna ! – A’m takin’ t’ lad… standen bail fa ‘im, won’t be bauther.”

“Art thoo standen bail fa ‘im an’ gies lour (cant.money), – tak’ ‘im, bod nought buds t’ lour tea t’ tselovalnik thre altyns, cure a risen ous fur werche tweye !”

Begichev had given the money, took the lad, maunded:

“Wha’ be ye ?”

“Mysen ? – Maw nome !”

“Aye, seggen a nome !”

“Bod fir wye, eme ?”

“Hah’s fir wye ? – Went ta woost, thon raisun (reason) an’ hav taen froo t’ streltsy !”

“Ne rout tae t’ Sjezzhaja, eme ! – T’ lour shalt be fun (find), heres ‘cheese ’n rice’ ta thigh…”

“Ah didnae tak jist tae geta t’ bell-penny – fa t’ gooid to’n (turn) wolle gi’e sum chinkers else ta thigh, yif…”

“Tae doost (do) a favour ? – Hwilc (which) wan ?..”

“Went tae witen, tae axe abaht kneaze Semen…”

“Gi’e me quartus (quarter), gi’e me quartus ! – Eem, gi’e me quartus !”

“Fir wye tiv a atheril ?”

“Dinnae routen tea kneaze Semen ! – A cut myn stick oute o’ ther (run away)… kalach, yah se (see) – kalach !”

“Deean’t (do not) be flighsome, A shule neeah routen nowheres.” – It was getting narrowly from the inquisitive persons. – “T’ mung aren gettin’ denser, lets goa !”

The lad humbly walked. His kaftan slipped down the shoulder: the strop, as a nabcheat were mislaid.

“We mun geta tae t’ blinnaja izba, bod I nought buds know’n on t’ Arbate,” – Begichev had been halted. Someone said from the crowd:

“Fir wye tuv Arbate ? – Heres ahint t’ grenegrocer’s i’ t’ kharchevaja izba full o’ bliny, wha’evah ya liste !”

“A’ reet tho (all right then), lets goa, hefty chap !”

The lad humbly walked by the side of Begichev. The auld man added:

“A neeah amore Kneaze Semen ! – Shule tak thigh tae mysen, wolle gi’e shelter – und Ahm t’ pope !”

“Art thoo spake a bush; eem ?! – Lat Ah i’ revenge buss yer feet… lat me gi’e a kiss’n…”

“Drye yansen froo t’ snots ! – Yonge (go) !”

At the rear of the vegetable aisle at the big dwor of the kharchevaja izba was too dense out of the horse-drawn coaches in their covered with dust and long, like the coffins on wheels, the small carts. The stench of horse and what is more from human’s manure. It was getting darker, but hot in the air and smothery. At the dwor there’s a tyn; against the tyn were sticking the earth closets with the bahookies: people were emptied one’s bowels there, not closing the doors. The horse-drawn coaches with a big crowd were herded together over a street sweeper, shouted, wagged:

“Art thoo a bearbeiten !”

“Ye’r athout t’ rode beardie !”

“Fir wye t’ bearbeiten ?”

“Yer hey (hay) ys cost lewe !”

“Twud be less expensivus – nut lang faren pleace – t’ gostinoj dwor – t’ novel (new) – thear’s t’ wazhnja !”

“Ho – ‘d (euph. Damn) !’ – I’ t’ nov’l ut t’ wazhnja soa mony o’ prees: snall o’errid’n a blonk, naither a mon.”

“Fir wye ye’r argue ‘baht ? – We ‘ren byynge ut t’ wazhnja a hey.”

Begichev started to climb the swearing throng, the lad was following behind.

From the stoop of the izba, fixed on the side, along the squeak steps people were nosing. The bearded fizzogs aren redden of all the boused up; the burds (females) were following in the rear without shoogaji tracked the muzhyki, in motley shawls, equally rat-arsed (drunk), as well as the spouses (husbands). Begichev with the lad entered the seni; on the benches there were sitting also steamin and screamed the songs. From the seni – the platform, the straight pass into the scullery. At the right hand, in one step from the scullery, from the platform are three steps down, the first one – gornitsa. In the gornitsa – a counter, behind the counter – a bearded master; a light brown hair on the kharchevnik’s napper (head) is tied up with wristlet. Beside him stood up a plump and neat burd in the apron on top of the sarafan, in a scarlet kika with the white beads, with putted up hair inside the kika, she’s efficient. Behind their backs the postavy with the honeys and vodka in the pewter yendowy, hither inside the postavy on the shelfs the kalachi, the breads, the pies on the wooden plates and bliny.

The first one gornitsa without tables and benches, after the first one – the second and the third, in those at the tables are crowded and loud.

Begichev has taken a closer look over the premises.

“T’ babel her (here) – ‘jist leuk afooar ya lepen.’” – He approached the counter and called for an owner: – “Whoor – um Gotteswillen – sum noiseleas pleace fo ous – t’ breedwinner ?”

“Tea slowp und teav nag, wolle Y provide ‘ut ?”

“Shulen be bousin’ un’ nag t’ bliny… sum lai’kin–brass we hav.” – He shaked his kisa on a belt under the kaftan: the lour began to ring.

“Goa bak… clamber t’ platform upp, cumen dahn (go down), nut to’nin’ (turning) aff tuh t’ exeo (exit), goa teav anotha’ part: thear’s th’ cellars. Dinnae goa tae t’ furst ain (one) – thear’s t’ strate sweeper settlin,’ i’ t’ secund ain – myn brave lads, jarygi–t’ 

attendaunts, t’ thod (third) ain – ‘s empty, al’s on hend, al (although) hev’ t’ ‘Babblin-neet’ (cant.a night) in it…”

“Un we’ren (we aren) – efter a’ (all) und snall staien t’ nyghtertale: par aventure, t’ gratings ywis i’ toon ain’t lok’d ?”

“Nay lok’d, bod lok. – Whet intuh t’ cellar teav bryngen ?”

“A pile uf cruschen’d–barli caviar bliny wid t’ lencten oile…”

“Eh, myne swete cumer, ase fa myseln wid t’ mete an’ mylk wud yive ta the, und t’ sour’d (cultured) crème wid eggs, und t’ caviar, und t’ saumon (salmon) wi’ onyons…”

“T’ Fall ! – T’ fast-day, ur (or) ya ne witen ? – T’ caviar, un t’ saumon thraw upp on a plata !”

“Un t’ vino, mayhap ?”

“We tak a shot ov vinea: gi’e me a big yan, an’ he waunts, ‘cause he ‘eve hed a fewe – a dossett (a small dose).”

“Hither, sitt’n dahn: woll be thoroughly cook’d !”

“T’ blinki (bliny) – jist a mo’ hatter !”

“Theirs oure celer (cellar) !” – said Begichev, having found the appointed cellar. The cellar reeked of vodka with some kind of grease and cutis (skin). A narrow eyethurl, a wee (small); the lavki on both sides are wide; in corners were two paperbacks left.

The table closest to the eyethurl, than to the door; at the table – are tweye binks (benches). The clean table with chiseled legs; on the door from the inside the iron zamet on hooks.

Owner with the boy were following Begichev, they brought bliny, the lencten oile, heated with onion, vodka, caviar and bread.

“Un t’ saumon, mayhap ?”

“We’ll bryngen,” replied the kharchevoj owner, “jist lokien, t’ fisch (fish) aren’t cut, bod tae ineo (begin) didnae hav tyme, und fa t’ reddere (Lat.rent) ‘tis cayshun tea be bargaynen o’er.” He ordered the wooden large salver with a snack and vodka bring to the table, the attendaunt delivered it carefully and flicked the dead flies off the table with his kaftan’s sleeve.

“In al likelihood – laddie, yif anely (only) t’ streltsy stray tae or t’ reshetochnyye, led tae t’ bak (back) un secure t’ dor (door) efter ‘em.”

“Al reet (right), herkne myn lore !” The attendaunt went off.

“Hagh muche fa e’rythin’ wi’ t pleace tae slep’n (sleep) ?” asked Begichev.

Kharchevoj owner, by twitching his kushak on the red bunting shirt with one hand, with another by stretching fingers, as though was counting the filed on, by bending fingers one by one, said:

“Quatre altyns !”

“Fir wye expensivus ?”

“Altyn yezha un carousal, un thre altyns fa o’ernaht reste.”

“Uts t’ wan (one) problema Y dinnae haven. Fir wye t’ o’ernaht reste a wee dod is unequal wi’ mete (food) ?”

“Cause (because) t’ objezzhy comens (comes) by, wandrens intuh, clap-ees-on, ull requere: ‘An wet ye be ?’”

“Lett ‘im axe (ask): Y ama nobleman froo Kolomna ! Fa mysen t’ bolshije (the big) bojares gie (give) t’ naht tae stey’n in ther heeams (their homes) !”

“Bod t’ juvenis (younger) ?”

“T’ juvenis is myn dwor-kholop… quatre altyns ! Thah say (see) – fo’ tuenty (twenty) altyns under t’ gosc’ of Vasiliy Shorin a persoun is serv’nin’ an yeer !”

“Tis ‘ut – myn gooid Gaffer (an old owner), Vasiliy haes t’ kompaneycy ! T’ specified fo ‘em is nowt (is nothing), frough t’ lucrum (lucre) becomen richer !”

“They’ren’t everichon (everyone) t’ kompaneycy !”

“Nat a deerne (secret) – nat al o’er, bod whoes playens God ? – Soa, her ya hav – t’ dolgovyje kabalnyje, it doesn’t mak’ eny difference fo ‘im, wher tae serven an observance… Un Vasiliy Shorin haes manag (many) lavki, und he’s feithfulnesseli (faithfulnessly) ut t’ Kama Rivere t’ embarcaderos kepens (keeps) – they're (there) aren moni (many) briberyes tae mak’ enormous montances o moneye wyth Vasiliy Shorin – a mon wi’ yer ee (eye) wud hardely need a telescopic siht (sight)... und t’ othar (other) wol be withoute remuneration: nat everich (every) mon – ya se (see) – he’s takin…”

“Me payin’ ta the – benefactor, t’ proprietor, tweye altyns – und God wol adiuto !”

“Ut’s hagh muck-cheeap, maisther !”

“Weel (well) Y wol gie sum mo altyn und sal (Scots. shall) wat (know) thoo weel: wol comen somtymes, shal niver get’n past – wol be o’er in !”

“Gie fower (Scots. Four) un fa ‘ut Y wol thraw (Scots. Throw) vodochka (affectionately for Vodka) un t’ saumon snall senden !”

“Gooid, an’ ut oon strak (at one stroke) t’ cruschen’d-barli kvassok (affectionately for kvass).”

“Wol senden.” The kharchevaja owner has gone away. Begichev sat down, said:

“Sitt’n dahn, laddie, und arecchen (explain) me thanna Semen Streshnev wes able tae hurt’n ya.”

The Lad sat down; along the way he completely sobered up.

“Th’ Jon wud daur (Scots.dare) tae hurt uncolie (very much), bit (Scots. but) daur nut… wes seynt (sent) by his-sen tae Hys Majeste wyth kalach… anenst hwilc hallida (holiday) th’ kalach hadde ybeen seynt, Y dinna ken owther, anerlie (Scots. only) sank en route (along the way) inte (into) t’ horse horde, nowther t’ Tatar, nor anotha ane (one)… thei pushen’d me, amaist (almost) knocken’d me o’er, und t’ kalach E (I’ve) dropp’d i’ t’ sand, und his caples hadde crumpen’d (crumpled) it… Un, whatna carn Y sey’n (say) ? Batogi fa me, an’ mare worse thanne deeath (death) – an Y skeeap’d (escaped) !”

“Gooid ‘ut ya gat awey – hav’ saven’d (saved) yersen (yourself) ! Soa ‘uts… Y hearkened, kneaze Semen, whan th’ Canis lupus (the bitch (dog)) wol giv’n birthe to a puppie, wol baptizare ‘em by itseln – idn’t it ?”

“Ah mid (with) ‘im baptizar’d, E (I’ve) been standin’ upp fo’ godmoder – aye (always) baptizes – atweel (in truth), un a lass – nomed (named) Okulia – t’ godmoder was…”

“Wher’s ‘ut (that) girle ?”

“Therbi (thereby) fled (run away, escaped)… dagnabit !.. scho (she) glomm’d (glommed) aathing (everything) 'ut (that) ane (one) coud (could) car (carry) away frough kneaze – t’ stuffen (stuff) dayum !.. und (and) fled…”

“Oh, goa tak’ a flying leap, wye she’d be a poslukh (Poslushnik (Rus.)) !”

“Tak’ yer (your) rottin’ carcass elsewhere ! This Auld-Wife-Huid ? We shall find t’ lass ! Y ama aware wher doth (does) this lute (little) mouse live.”

“My blessed stars ! ‘Ut ye’r aware… Nu (now) whilch (ever(which) a boone (prayer) read [rih’d] ut’ (at the) kad,’ hwenne (when) sche’s (she) baptizen (baptizes) ?”

“Und seggen t’ rosary, und censes wid a terrible (thurible), und puts on a riza…”

“Ooh, is it ? Isn’t jist (just) a liggen ?” 

“Heres ‘cheese ’n rice’ ta thigh, t’ sothe (the truth) !”

“Nu (now) trien tae finden sum responsibility – ye’re a sensibilis chap, aren ther eny ither cupiditas ‘ut carn be wacch’d on kneaze Semen ? Yif he pay’d a visit’n tea a kirk ? ‘Baht Patriarch an ‘baht th’ Greet Car eny ille wod (word) diz (does) he bleak ?”

“Stopp’n, maither ! ‘Baht Patriarch algat’s kneaze Semen spekes i’ werm blod. ‘A sloomy schep thenkens ‘tis wolle hevy’ – baptizar’d wid t’ nome ov Nikon und alswa kneaze Semen froo th’ lyatskoj werran moven’d t’ picturesque parsuna aht, ut ’t th’ impurus (Lat. Impure) aren o’erthrowenin’ an’ bernenin’ t’ belle tur und nar (near) ase t’ horne wenche sittenin’ un tae ‘ut broach t’ unclad ars gloar’d upon…”

“Th’ grandis miraculum ! Un hagh didde it geta on und wher he nayl’d swuch a sombre parsuna ?”

“Ys nayl’d dahn ut t’ wall uf ‘is th’ reignin’ krestovaja, und a fier (fire) afore ‘ut parsuna kneaze Semen is bernenin’ an’ sittens, eedly (idely), an’ anenst ‘ut, ase weel (well) ase he worthschipes t’ parsuna…”

“Oh, an’ th’ grandis, boyo ! Y snall ask’n oure kynde sir – Ah’ll be t’ belomestets, bod ye’r, yif ye’ll be sthreet-finger’d wid me, Ah’s boon ta nede ya ase a zakhrebetnik…”

“Un bojare kneaze Semen hagh ?”

“T’ bojare ys nut worth havin’ fa the (thee) ! Went (want) teav be bondage – ye’ll be, yif nat – ye’ll remainen freo (free, self-supporting), as nut liable for taxation, th’ zakhrebetniki may’n’t (may not) be held liable fo lovecup…”

“Und whet ys t’ boyar kneaze Semen anygates ys worth havin’ fa mysen ?”

“Bod yoo wur seein’ (saying) deean’t liggen ‘baht t’ puppies th’ baptisma certificat und ‘baht t’ parsuna ?”

“Heres ‘cheese ’n rice’ ta thigh, maither: al’s – t’ sothe !”

“Yif t’ sothe, ye und Y wol tak’ kneaze Semen by t’ horns. Fo’ per se heretical deeds kneaze Semen ud (would) be banished, hys catel ud bi biraft fo’ Hys Majeste, und ya’ll bi cheyneless (self-supporting): thos (those) bojares, weren (were) envokened (invoked) yansen ase t’ opal’nye, t’ kholopy aren alwayis (Scots: always) ut t’ (on the) los (loose)…”

“All’s nat bad ti capass, maither ! Anely (only) tae cut th’ comb (to humiliate) is nat eesy (easy): hye’s th’ Coden (cousin) ov Hys Majeste…”

“Ya can getten belly-wahk (bellywark) wi cranchin un buzzin ! Yif this ys trewe (true), loike yah seide (said), hys rottin’ carcois sud be rotten in a cofin (coffin), dagnabit ! Couch dahn intil t’ lap o’ th’ nicht an’ saay thee prayers wi God’s Heart, bud (but) tomorwen (tomorrow) ye snall (shall) goa (go) wid my grammotka (affectionately for grammata) to maw (my) Kolomna intuh th’ Sloboda an’ snall stay there, an’ I her (here) wol (will) trowe ‘baht everything. Und th’ girle conspire alswa (also), whet’s her nome ageean (again) ?”

“Okulka ? Bod (but) sche (she) loves me – wol (will) reveal itself, maither !”

    In the upper gornitsa of Morozow Boris Ivanovich on an emergency were convened the boyars: sandy haired Sokovnin Prokopiy; Streshnev Semen, bearded and a sharp nosed, with stone eyes, strictly stared and rarely flashing; Long-armed, a portly auld man with an overgrown beard that reached up to his eyes, and a black, long mustache that extended below his white beard, reminiscent of the ancient Vikings; with a bony, narrow face and oneself all assembled, a narrow, with a sardonic vote (voice) Hys Myghty’s oruzhnichiy Bogdan Khitrovo. He came later than the others, Bogdan threw his eyes and among boyars he saw Semen Streshnev, back away to the door he severely squeezed his lips; after him entered a tall, cheekbones Ivan Miloslavskiy. Khitrovo thought to leave, remained. Everyone knew that Morozow was taken ill, all were talking in whispers:

“Yif hye’ll mak’ it ?”

“Hye’s soa sik (sick), un th’ butiller (Fr. butler) seyde – ‘Hye getens upp.” The bojares have all whispered, excepte (except) Khitrovo: the man was kept quiet. Not be in accordance with the plump body and growth, with gilded kaftans and a feryaz, the bojares were looked like in their sable tubeteika as the walrusses stuffed in the light sacks.

Morozow walked out in silvered О́pashnya, incrusted with herbs of goldwork embroidery upon a bed of pearl lamé. Boris Ivanovich was white as a sheet and silver-colored outfit made him more paler. The bojares were drawing with a crosier, arose, worshipped the Honourable Greybeard.

“Bi in rare blow (gooid helthe), Boris Ivanovich !”

The butiller supported Morozow with one hand. The bojares Streshnev and Sokovnin by removing the butiller sent a sik (sick) man into the German chair. Morozow nodded his messy haired head, do not mean to saluting the bojares, otherwise giving a sign the buttler: 

“Nay nede fo.” And the buttler disappeared.

By putting his head back on the back of a chair, Boris Ivanovich was burping and puffing out:

“Yuck-k… didna walke (walk), didna crawlen, bud (but) jist gotten fauchelt (tired) tuh t’ bane ! Herknynge tae yah, boyars, an’ wit, whit ye alyght with… nae fo’ th’ childbirthe, nur fo th’ nome day ud (would) niver stan't (stood) upp, bod tae speke abaht is sadly requir’d… until maw tung (tongue) is wobbling i’ t’ larynx, ‘tis cayshun tae talken…”

“‘A softe answere turneth away wraththe,’ alswa ‘tae angle with a silver hoke’ – we aren haven gather’d tuv herkne tae thy truer made o’ gold wirds (words)...”

“Yuck-k… t’ bere haes scamper’d bak into t’ wodes (woods), bod it didna fallen, un’ we snall hang sum mae th’ zhomy – th’ perevesischa we’ll putt’n all o’er – shall fallen ! Wid a slingshotie ye weren loikely gored it, thon i’s went (gone) – I praisen ye ! ænlic – loike in martial art – haven wreck’d t’ enemye, haes cut his stick tae tak’ a breth (breath), bod snall niver let’n him comen to his senses ! Oh, maw maladye… eelde ! ‘Mishaps tell’n us whet fortune is.’ ‘A wele of a grosh, a mishap of a hryvnia...”

“T’ healerie ya’d better get’n, bojare !”

 “A halfe-seas-over Davydko Berloff, dos (does) wit abaht t’ triacle… ænlic he's unaccustom’d tae bloodletting.”

“Ah summon’d hym – th’ Dane (inhabitant of Denmark)... alsua thon Hys Majestes doctour, ca'd forre (called for) Collins, – A’ bur tho’ bur (aye–but though but) !”

“Ðis Garter wes mair tuh hisseln mooin,’ gropien’d, haes yiven a natural herbal drink – naethingles – “

“An’ fat dis (Scots. what does) Davydko ?”

“Davydko, wi‘ t‘ intoxicating aroma stunk t’ gornitsa oute und prophesied: ‘Th’ morbid obesity haes o’er-brimm’d the (thee), bojare !’”

“Methinketh hye haes loked (looked) ut t’ wyn (wine) whenne ‘twes red.”

“‘Senescent,’ – prophesied, – ‘it sud bi a thibble o’ daierie parritch (Scots. Porridge): th’ fisch (fish) aren’t hool (healthy), especially sum (some) badde (bad) fisch und a brawne it doesn’t befit ut alle ! Werse thanne thy Fasts aren harmful: a cabage (cabbage), a garleek (garlic), a radishe (radish)… th’ adipose tissue haes o’er-brimm’d the (thee), saith, it’s slaughterin’ t’ blood, alle an’ haes confin’d ynneside (inside) thy body due to an excess of body fat – ’”

“Ooh – hye can't see a hole i’ t’ ladder – a distemper, alaunt !”

“Havin’ a fat beli doubles thy herte attaque risque even yif thah aren't obese, und spekinge o’ t’ rewme o God – uncomfortable fo’ herte – ys a synne ut t’ een ut’ Autem, th’ slime’s been comin’ own thon herte utterly. ‘T’ peritonæum, saith, is completely weyk (weak), is no longer stand a heavy food – ’ A parritch ?.. I niver veryly car’d (cared) of – frough 

(from) maw childbirthe – an’ t’ daierie alswa... I luve fisch, hwilċ’s (of which’s) presalt’d, A cannae stan’ a nesh fisch – ‘t hath a slight flavour of a blanket algae... ‘T’ daierie, saith, thou shalt eat in dark als (as) well als light days, dinny (dinnie) thah (art) say [see/look] ut t’ Fasts.’”

“Ut t’ Kukuy thei hinna (haven’t) haurd (heard) o Fasts !”

“Fir wye do thei nede tae behold th’ Fasts ? The Calvins un Luthers ! Yuck-k… ye olde [/jiː əʊldi/] – t’ bojares, tae gauren wyd–ey’d ut ! A’ (all) yt (that) sojourned o’ hym – Nikon, sall (shall) goa tuh hys Highness, mense (honour) un, knowin’ hys serye, to interpreten ‘em i’ onie (any) way ‘t wants, worse than froo th’ parlai [/paʁ.le/] (meeting) wi’ ane anither keep tryin’ tuh eschewe (avoid) – ”

“Un wə alswa giein ðis ə glow'r, Boris Ivanovich ! Nikon defected from the Voskresensky to the Trinitas, he could smell, thon Hys Myghty wil bῐ i’ t’ Simonovo(y) podvorje – jondər (yonder) hē geknokt (knocked) yansen, un wə took Hys Highness wid t’ nyfles, ‘wot – saith – ful perilous, if fleas an’ lice picked upp – th’ Qualm bə biting ən infected humayne somewheres in ðər ? Monies – ‘tis quo (it is said) – fraters haed (had) dee'd (died) in Simo(l)ovo(ye) !’, – an’ Hys Highness was left fearing 'bout ðat – ”

“Ðatz it ! Ye his wit bisette an kīp ðat in mind ə-bāt Hys Myghty: Hys Myghty to-days snall feallan intuh th’ dedly synne ov wreththe, the – morn carn finnd’t in is (his) hairt tae forgie jə, bit (but) əznuən (he is not) t’ kin’ (kind) tuv forgie un’ forgit, əz (he’s) oləs jeelous ov – in control o’ pouer ! T’ abusen ov scaptensulae praefectus in oəðer (order) tuh bully im, soa Hys Myghty’s kindness tev Nikon begins tae dissolve foraye (forever)… that he muh (may) not put some grease on bear’s wounds ! Un be Red (Scots. advised) ðat Nikon wud niver haven her (here) in Moscovey an EAXL–GESTEALLA… Ye need tə pat (scots. put) a pristav wid (with) a Monk’s attire, soa hye (he) muh giv (give) us a lead frə (from) t’ hairt (heart) wi t’ blackest ov hearts… th’ viewers a wee mae (more); carn bῐ, und janglere an aa (scots. as well), wilche's bold un quick-tongued, nə a fonne – ”

“Wə dui (do) ðat, Boris Ivanovich !”

“Wə forced im tuh t’ wa’ (wall), wə darenae loot (Scots.let) im gae (go) aroun' Moscovey, bod yif hye’s willing tae goa onieweys – Godspeed tuh im !”

“As he pulls away – an’ it’s cayshun (needed) to be seen by dovodchiki an aa (Scots. also) pristavy… un (and) we woll [/wɒl/] (will) cage this beast up: an maw (my) warye shalt pour out on im – th’ hairm (Scots. harm) uf yer (of your) honour shalt pour out ! More than to prevent from those, who'd be comin' on to the Sovereign to plead with for Nikon, so would have a fatal seizure... ‘Bringing desperate men in alive, is a good way to get yourself dead,’ shall bring 'em on under the damn whip ! Ugh... I just got tired ! Take to the bedchamber... More often keep nagging the Sovereign about the rumours – are, say, each day swirling in Moscovey: ‘Two – say, sovereigns among us in Holy Rus' !’ My bones are also aching – I haven't had enough campaigns with the Sovereign and, it seems, to be a little while in action; my time is up... Don't rush, do not obviously mutter so that the Czar never noticed your deliberate actions... it does not every word has to be molded into his ears about Nikon.

If he asks - respounden (respond)...   If he remains silent – a silent talk arrange between each other upon him: about the rumours, the forsaken, orphaned church... vigilantly praise the bishop Pitirim, the hegumen Akim... and you–know–who most definitely... Davydko also said: ‘You need to go away, bojarin ! Feelling the stale air – say, it is harmful in many ways...’”

“It's easy for him to drive: drunk as usual lies across the horse's backbone...”

“A bit of time to recover, I'll move out... I can smell that telling the truth, in wood or in a garden... or elsewhere – oh, lead me !”

The boyars, having bypassed Morozow, took him to the bedchamber.

“Keep telling the Sovereign about the Nikon: ‘Did not agree ! All the power and strength and nowadays leads above’... Throw off the quilt ! Thank yous !..”

“Boris Ivanovich, sorry for disturbing you.”

“Get well and stay with us for the good of the Church ! Thou shalt not be afraid: thou shalt lie down, and thy sleep shall be sweet !”

Only two didn't walk him to the bedchamber: Miloslavskiy and Khitrovo. They both listened more than talked. Khitrovo walked up, looked at Ivan Mikhaylovich with favour, said quietly, looking towards the doorway: “A Bon Mot [/bɒn ˈməʊ/] eye to I'd like to narrate (to tell) you, Kneaze Ivan !”

“And so what ?” Come in after the vesper song, Bogdan Matveyevich; it would give me a great pleasure if you would join me as my guest...”

“I am your guest, Kneaze Ivan Mikhaylovich ! I will come.”

  Both, having waited for the Boyars, not lagging behind, went away together with the rest...

  Bojarin Ivan Mikhaylovich is relentless in his love for drunkenness with his buddies, he wasn't stingy for treats, but he didn't love to regale those, who has ever needed him, but Bogdan Khitrovo, it seemed to him, was in need of and that's why not at the Stolovaja palata, but in the Krestovaja palata has received the czar's Oruzhnichiy.

“Take a seat, Bogdan Matveyevich !”

“Thank ye (you), bojarin.”

   In the gloom of the icon lamps, in the smell of melted wax, in the warmth, were sitting at the round table, where were the mended feather pens and a gilded ink bottle, but Miloslavskiy didn't read and write – the book science he understood very little.

    “Do you think similar, bojarin, as I do, or you think differently, speak your mind !” Khitrovo began.

    “Well, I tell you straight: I see no point in beating about the bush, and the more so, ‘go I know not whither and fetch I know not what,’” responded, blowing up his whiskers, Miloslavskiy, and promulgate the untruth: must put it bluntly and very little he did not like it.

     “The Sovereign's kinsfolk, when the time is ripe, there is no power that can resist their claims and when other genera were included, than ours, isn't it dangerous for you, Kneaze ?”

     “No, bojarin ! Miloslavskiye have been quite well lovecup'd with the Great Sovereign's special favors on them all, nuncles or the distant Sovereign's dedichi are innocuous to 'em...”

     “And... all of it is true... and you, bojarin, single–handedly, you're standing high enough, and don't have time to think about Streshnev Semen, and furthermore at times he will tarnish us...”

      “Often happens, Bogdan Matveyevich !”

       “And in order to get away from its disgrace, to put such a naked snag down to helle [/ˈhɛl(ə)/] somewey ?”

  “I'd love to get a chance... but didn't think about it, Bogdan bojarin, and how and why, I just can't figure out, Streshnev is no more agreeable to the mind and senses; after all, recently you got along well ?”

     “We got along well as long as he had slandered me in front of people: ‘tis said a miserable nobleman Alexin(skoy) by Morozow was raised to reign over all the entire boyarity !’ – and moreover, once during the hunt my valiant men took many feathered creatures, but his men had taken nothing, and so he whipped my sokol'nichiy without tellin' me, for what he used to beat him.”

     “Resentment, bojarin, and such an insult I'm always keep in my min.’”

     “Do you understand me, Ivan knyaz, you're moving your eyeballs on each side [/ˈsiːd(ə)/] and, forgive me, here are derived the conclusions, you're not hearing me...”

       “Don't be rash, bojarin: I'm looking aroun', I think, how do I help you, and help – it seems – is at hand !”

       “Come on, just spit it out, Ivan knyaz !”

       “Fit t’ – ? You're like a vulture trying to pick the flesh off the bones.. See, came to see me the–day (Scots. today) a lean physique nobleman from Kolomna, begged me for itself to speak the Great Sovereign. ‘An' dare–say't her, when I see th' Sovereign's clear eyes, I'll tell him a certain 'bout Hys Myghty's a close kin Semen Streshnev,’ an' what A (Scots. I) will tell, Ah (Scots. I) dinnae Ken't (Scots. do not know it), I sent him off: ‘I bid you welcome at th' evening repast...’ – an' soa, he was bowing low to the ground (an ancient Russian term (Rus.) bit' chelom (in a figurative sense)) in front of me for overnight stay: ‘Me – tae sey sooth – I am not a person of a superior type, I wake up from its sleep and you'll see me inside your lyudskaja.’”

       “Ah dinnae ken, knyaz, whitfor (Scots. why) dae (Scots. do) we need this nobleman from Kolomna.”

       “I've seen people, watched and this one from Kolomna, and if I would knew that he has something to say reproachful to Knyaz Semen.

Let's bring him in and we'll soon find out: mayhap we might need this man ?”

       “All right, Ivan knyaz, if it please thee, let's do it.”

     Ivan Mikhaylovich, as not to call a servant out so loudly into the Krestovaja, where he was reluctant to let the servants in, went out himself.

     Narrowly collected, but tightly, the Sovereign's oruzhnichiy Bogdan Khitrovo often did whatever his harsh wife pointed to, the close person to Tsarina, the Supreme Palace Bojarynja.

      “So keep your eyes open, Bogdan, for the boyars: are saying one thing and doing the total opposite, be attentive, watch every move, so that there was something, when the time comes, to take them over.”

     Now, having a little trust in bojarin Ivan Miloslavskiy and without taking his words to heart, during the time as bojarin went out, Bogdan Khitrovo looked around the Krestovaja. He had noticed a chink of light in the wall behind him. Silently got up, turned and fingered it: the slit has expanded; Khitrovo saw a storage of uzoroch'ja (treasures) and a coffer of bojarin Miloslavskiy in it. There were standing on the lavki (2. an old term) and shelves by the large lamplight, which had hung in the corner, the silver and golden vessels, the wrought iron lartsy, apparently, of gold and uzoroch'ja, and on the floor the square-shaped bars of copper(smithery). Khitrovo thought, “Thrifty like the squirrel, bojarin !.. How long the Sovereign has been giving a talk with his close boyars of the replacement of silver money with copper ?.. And Ivan has a copper to forge money... not only royal, but also its own... we shall see !” cautiously putting the door back, he returned to the table and sat down.

   Miloslavskiy came in; stroking his mustache, said:

   “Will come soon !”

   Miloslavskiy also noticed the chink of light; striding forward, he knocked softly on the door – the door clanked with a secret latch. That there was no doubt about to the gosc’, who was looking at him, Miloslavskiy explained:

    “‘Honey is sweet, but the bee stings’ the priest's rukhlyadnik give him; if you don't rub your face in it, so it's blowing with a wind out of it... the priest's rukhlyad' have a good smelling – and for those occasions I'm leaving the window open.”

   “And I don't hear that the wind is acting,” said Khitrovo.

  Begichev came in and bowed down before the boyars, earnestly crossed himself to the four winds.

   “Why is so ? The nobleman from Kolomna, you do have a pretty sweet deal with the Great Sovereign and, at the same time, what did you want to say about kneaze Semyon ?” Khitrovo began to speak.

    “And by what kind of long-standing resentment towards the kneaze Semyon you've been brought down here today or you've got unfinished business to settle with him ?” Added Miloslavskiy.

    Since he wasn't asked to sit down Ivan Begichev started speaking, backing up to the Krestovaja door:

    “And here, the Sovereign's greatest boyars: thou art (you are) kneaze Ivan Mikhaylovich and thou art bojarin Bogdan Matveyevich, praise be to God for bringing me – a decayed little man – to speak before people who always tell us the God's honest truth...”

    “Say it shorter,” Miloslavskiy pointed out.

    “I'll be brief, but it's a long story, and question ye: to talk about my case or about cases involving kneaze Semyon ?”

    “On cases involving Semyon, put your aside, as the Great Sovereign has to face a lot of worries these days, it is forbidden to see him...”

     “I reminisce [/ˌɹɛm.əˈnɪs/], abide and obey... Kneaze Semyon is the apostate... At a very early period, when were hunting on horsbak (horseback) he had preached from the Book of Genesis to me, “thon the Lord God on Mount Sinai demonstrated to moses hys bahookie”... it's the first one ! And the other will be like this: Kneaze Semyon who knows how and where in Polish cities teuk (Scots. took) the Dutch parsuna (painted portrait), scenic, it was painted by a heretic: the evil spirits burn down the God’s church and overturning the bell tower... while another horned whore neer by sits and on thon church shewed her naked butt ! And the third: he is – Semyon Kneaze – in front of that unholy parsuna lights the church candles and as if he's prays to it, sits... The fourth case after him is this: he takes the filthy puppies from th’ Canis lupus (the bitch (dog)) to drown and instead of simple kad’ he drowns them in a church baptismal font and burns the candles and weirs (Scots. wears) a zarbaf (gold-cloth) robe – a type of pope’s phelon, and sings the stichera... and godmother puts a godmother at thon font as it befits in the God's temple...

    “So what do you say, bojarin Bogdan ?”

  Khitrovo turned to Begichev without answering Miloslavskiy:

    “What you wanted to beseech the Great Sovereign, a little nobleman ?”

     “I, bojarin, wanted to ask the Great Sovereign to allow me to become a belomestets in my sloboda and to serve, avoiding tjaglo...”

     “Thy ekename (your name) is Begichev, right ?”

     “Begichev Ivan ! A nobleman from Kolomna...”

     “I know, Ivan Begichev, that the Sovereign's dwor service has a strjapchiy Begichev Pyotr... and is he not a blood relative ?”

     “Yes, that Begichev is my uncle...”

     “So why are you, having the relatives close to the Sovereign, went to the higher bojares with a small matter of great attention ?”

     “A big bojarin, Bogdan Matveyevich ! Me became impoverished without service and moneye (Middle English: [muˈnɛi̯(ə)] money), I've squandered all the money I had in my pockets, and all my kinsfolklet with my uncle Petro, of whom we're having a gowórja (old/relg. (northern Rus. a conversation, speaking, talking) about, he's afraid of me: ‘tis said, “he'll stick with me forever, will ask for a loan, and whenever he'll be looking for an excuse to come, it's not easy to write him on... – the fall ! That's why – a blood relative,” that's no way to treat family...”

     “For I tell you, – “Не that goes a-borrowing, goes a-sorrowing !” While you avoid the Great Sovereign's presences and when you're approached with the reight [ɹɛɪt] (Eng. right (Yorkshire, eye dialect)) attitude to this matere [maˈtɛːr(ə)] (Middle English. matter), it is sure to become possible: you’d deserve the Sovereign’s Praise ! And you shall serve the Great Sovereign but not fritter away your valuable time ?”

“To serve, the big bojarin ! I became much poorer without service...”

    “So ! Go on Kolomna and wait for: we'll invite you with Ivan Mikhaylovich. Be with poslukhi on Moscow without abode [əˈbəʊd] on the knyaz’ Semyon case, and if the knawyngly false (Mid.Eng. the knowingly false) arguments for him, on the same day we’ll make thee a belomestets on thy sloboda and the grammata on that case with the Sovereign's seal thou shalt have...”

      

       Bowing to bojares deeply and touching the floor with the end of his tousle beard, Begichev left, backing away and kept bowing. His feet were shaking with joy. Coming out, prayed at twilight and 'shearted oneself the up-door holy faceless figure, badly viewable, and brooded broodingly over: “I thank Thee, Lord ! Did not let the boyars see me at podvorje and did not commemorated Nikon with a truer word of mine and my procession around Moscow, that I dragged my feet and spent, wasted, all my money like water, I justified my actions… I thank Thee, Lord Jesus Christ !” 

     When Begichev left, Miloslavskiy said with a hint of pride:

      “Here’s to you, Bojarin Bogdan, ‘our deal does not end with your revenge…’ And now you're not my supplicant — a guest !

Explanatory Note

A Note on the Dialectal Vocabulary Used in This Translation

The English translation of this work makes deliberate use of archaic and regional vocabulary from the Yorkshire dialects of Northern England. These specific choices are informed by linguistic research conducted in the late 19th century and aim to mirror the author's own use of historical and dialectal Russian terms in the original text. 

The primary sources for this vocabulary are two essential glossaries published for the English Dialect Society:

1. A Glossary of Words Pertaining to the Dialect of Mid-Yorkshire; with others peculiar to Lower Nidderdale by C.C. Robinson.

2. Words used in Holderness in the East-riding of Yorkshire by F. Ross, R. Stead, and Thomas Holderness.

The Mid-Yorkshire Dialect: Location and Characteristics

The specific dialect (abbreviated as Mid.) used in the majority of this translation's footnotes originates from a rural area encompassing the city of York, extending westward towards Easingwold, Ripon, and Wetherby.

This regional dialect has several distinct phonetic features that lead locals to describe it as being more "Scotch" in character than neighbouring dialects. Researcher C.C. Robinson noted that while the region was influenced by nearby manufacturing districts, the core vocabulary remained robust and specific to the agricultural communities of the area.

A secondary locality referenced is Lower Nidderdale (Nidd.), a lead-mining district around Pateley Bridge, which possesses subtly different speech habits from the general Mid-Yorkshire area.

Why Use These Dialects?

The translators have incorporated words such as cayshun (need), sup (to drink), and stoup (a drinking vessel) directly from these historical glossaries. This approach serves to: 

• Maintain Authenticity: Mirror the original novel's use of specific, often obsolete, Russian folk language. 

• Engage the LInguist Reader: Provide an interesting intersection of 17th-century Russian culture and 19th-century Northern English regionalisms.

• Enhance Atmosphere: Lend an archaic and evocative tone to the English narrative that standard modern English cannot easily reproduce.

Readers interested in the specifics of pronunciation and grammar of these dialects are encouraged to consult the original digitized glossaries.

Historical and Archaic Glossary,

Cultural Notes

Streltsy (Rus. plural, literally "shooters"; Rus. sg. стреле́ц, streléts, "shooter", (from Rus. strelyat', "to shoot") – were the units of Russian guardsmen from the 16th to the early 18th centuries, armed with firearms. They are also collectively known as Marksman Troops (Rus. стрелецкое войско, streletskoe vojsko). These standing forces reinforced the mounted nobility militia (Rus. поместное войско, pomestnoe vojsko or Landed Army) mobilized during wartime.

      Streltsy (sg. strelets) were elected service people at the end of the 15th through the beginning of the 18th centuries, serving in the state Streltsy army and armed with 'fire combat' weapons (firearms), usually as infantry, and less often as mounted infantry.

Uzoroch'je (Rus./sing.) or uzoroch'ja (Rus./plural) – 1. carved decorations in architecture. 2. Wealth, richness and luxury-jewels (in a figurative sense).

Streletsky Prikaz was one of the main governmental bodies in Russia in 16th and 17th centuries.

..bowing low to the ground.. (also a hit bou (bow), a hat (hit) bow, a hit loute or a hit lowting) means (an ancient Russian term (Rus.) bit' chelom (in a figurative sense). Literally means to hit with one's forehead or to hit on the forehead. Also (humorously) bellyaching (the act of complaining)) to ask, to complain, to ask for protection, to apologize, to repent, to bow low or to prostrate (to show respect), to make a request (commonly in written form), to petition.

Chelobitnaya (an ancient Russian term) means a petition, (religion) a prayer. In Rus' - a gramota with a petition or complaint submitted to the tsar or local authorities in the Russian state until the 18th century.

Chelobit'je – 1. a low bow with forehead touching the ground (in Ancient Rus'). 2. (historical) the chelobitnaya submission.

Gramota – basic rules for reading and writing texts in a certain language. Children were usually taught basic literacy by the village d'yachok.

D'yachok – in Rus' until the 18th century, a chief or clerk in the office of various departments.

D'yak (Russian: дьяк) is a historical Russian bureaucratic occupation whose meaning varied over time and approximately corresponded to the notions of "chief clerk" or "chief of office department". D'yak was a title of the chief of a structural division of a prikaz. For example, "посольский дьяк" (Posolsky d'yak) is a d'yak of the Posolsky Prikaz (Diplomacy Department). A duma d'yak (думный дьяк) was the lowest rank in the Boyar Duma (15-17th centuries) means of the Boyar’s council.

A lovecup (lovecup’d) means a local market duty or tax.

Hegumen means the head of a religious community (as a small monastery) in the Eastern Church.

Lyudskaja (an ancient Russian term) – a room or placement intended for dvornya (Serfdom: domestic servants in a manor's house) and servants in a manor's or landowner's house.

Knyaz or knez, Kneaze is a historical Slavic title, used both as a royal and noble title, usually translated into English either as Prince or less commonly as Duke, and in Latin sources as comes or princeps, but the word was originally derived from the Proto-Germanic kuningaz (king).

Puruey(ed) – (alternative typography, 14th-15th centuries) purvey(ed).

Tae sey sooth – to tell the truth.

Sokol'nichiy (Falconer) – is one of the ancient ranks of the princely court, who stood at the head of falconry, and sometimes all institutions of military-princely hunting (the position of Sokol'nichiy was almost always combined with the position of lovchiy).

Lovchiy – is the organizer of the hunt for the great princes, kings, kings in the medieval European states of the princes of France, Poland, Lithuania, their federal state, in the Russian kingdom.

Bojarin or boyar means a member of the upper stratum of medieval Russian society and state administration. In Kievan Rus' during the 10th–12th century, the boyars constituted the senior group in the prince’s retinue (druzhyna) and occupied the higher posts in the armed forces and in the civil administration. They also formed a boyar council, or duma, which advised the prince in important matters of state. In the 13th and 14th centuries, in the northeastern Russian principalities, the boyars were a privileged class of rich landowners; they served the prince as his aides and councillors but retained the right to leave his service and enter that of another prince without losing their estates.

Bojárynja – (historical) female equivalent of (Rus. боя́рин) Bojárin: female boyar (a rank of aristocracy in Russia).

(archaic) madam, ma'am (a form of address to a noble woman or landlady)

Tsarevna or Czarevna, Tsesarevna, Tsarevna [/(t)sɑːˈɹɛvnə/], [/zɑːˈɹɛvnə/] – The daughter of a tsar.

Czarina or Tzarina, Tsaritsa, Czaritza [/tsaˈɹiːnə/], [/zaˈɹiːnə/] – (historical) An empress of several Eastern European countries, especially Russia, or the wife of a tsar.

Czarevich (Sing.) or Czarevichi (plural) or Tsarevich(i) [/ˈ(t)sɑːɹəvɪtʃ/], [/ˈzɑːɹəvɪtʃ/], [/(t)sɑːˈɹɛvɪtʃ/] – is a slavic title for the sons of kings.

Nuncles (archaic, dialectal) - uncles.

An' dare-say't her (Scots./Middle English) – here.

Side (Middle English) [/ˈsiːd(ə)/] - side.

aroun' (Scots.) – around.

Helle (Middle English) - the Christian place of damnation.

Somewey (Scots.) - somewhere.

Dedich (Singlar) or dedichi (Plural) are bodily heirs by grandfather in the direct descending line from the ancestors (archaic, dialectal).

Bon Mot (French) – ‘good word’.

(Scots.) min' – mind.

Gosc’ – honorable kupec (merchant) equal to nobleman.

Fit t' – What the (heck).

Stolovaja palata (The Dining Chamber) is the largest, ceremonial and solemnly decorated room of the palace. It was built by order of Tsar Fyodor Alekseyevich.

Krestovaja palata (The Chamber of the Cross) is one of the two main halls of the Moscow Kremlin building, built in 1635-1656.

Krestovaja palata or Mirovarennaya palata (lately) means palata of the Church of the Twelve Apostles of the Moscow Kremlin, commissioned by Patriarch Nikon as part of his stately residence in 1653.

Oruzhnichiy (the armorer) is an ancient palace rank. Its name comes from the Oruzheynaja palata (The State Armorer's Chamber), which contained the royal armory treasury and was under the authority of the armorer.

Aleksey Mikhailovich was the Russian Tsar during some of Russia's most eventful decades in the mid-17th century. His reign saw wars with Poland and Sweden, schism in the Russian Orthodox Church and the major Cossack revolt of Stenka Razin.

Patriarch Nikon Of Moscow was the seventh Patriarch of Moscow and all the Rus' of the Russian Orthodox Church, serving officially from 1652 to 1666. He was renowned for his eloquence, energy, piety and close ties to Tsar Alexis of Russia. Nikon introduced many reforms which eventually led to a lasting schism known as Raskol in the Russian Orthodox Church. For many years he was a dominant political figure, often equaling or even oversasowing the Tsar. His liturgical reforms were unpopular among conservatives. In December 1666, Nikon was tried by a synod of church officials, deprived of all his sacerdotal functions, and reduced to the status of a simple monk. He enriched the numerous and splendid monasteries which he built with valuable libraries. His emissaries scoured Muscovy and the Orient for precious Greek and Slavonic manuscripts, both sacred and profane. Among the great monasteries he founded were Valday Iversky Monastery, the New Jerusalem Monastery, and Kiy Island Monastery.

Bogdan Matveyevich Khitrovo (Russian: Богдан Матвеевич Хитрово) (ca. 1615 – 27 March 1680) was a high-placed Russian statesman, boyar, oruzhnichiy, who served Tsar Alexis and his son Fyodor III, supporting the party of Maria Miloslavskaya. He is also noted for his patronage of icon-painter Simon Ushakov and Simeon of Polotsk, the first Russian poet.

Pitirim of Krutitsy (Russian: Питирим Крутицкий) (died April 1673) was the ninth Patriarch of Moscow and All Russia. When Nikon held the post of patriarch, Pitirim was a metropolitan of Krutitsy. When Nikon willfully left the altar, Pitirim became his deputy and acted on his own as a real patriarch without even dealing with Nikon. When an ecumenical council gathered for hearing of Nikon's case, Pitirim was one of his most bitter opponents and accusers, probably, hoping to fill his post after his official deposition. Pitirim didn't succeed, however, because the council chose Joasaphus II over him. Only after the latter's death in 1672, Pitirim was appointed patriarch and remained on this post until his death a year later. Prior to being named Metropolitan of Krutitsy, he had been Metropolitan of Novgorod for almost eight years (6 August 1664 – 7 July 1672).

Die Jausa (Deutsch), The Yauza (English) means a river in Moscow and Mytishchi, Russia, a tributary of the Moskva River.

Patriarch’s tabel [/ˈtaːbəl/] – equivalent to the reredos.

Dovodchik (Pravetchik), dovodchiki (pl.) – a full-time position of Namestnik in the end of XV-XVI cc.

Scaptensulae praefectus – authority, bar-master or bargh master. 

Th’ zhomy (Rus. sing. zhom, pl. zhomy) means masher, vise, trap.

Th’ perevesischa (Rus. na lowah perevesischa) means (are caught in) the loops.

Simonovo or Simonov’s podvorje – Simonov Monastery (Rus. Симонов монастырь) in Moscow was established in 1370 by monk Feodor, a nephew and disciple of St. Sergius of Radonezh.

Shandal (from old French chandelier) means candeltreow, a candlestick, but also the word candeltreow — literally a “candle-tree” — for a candelabra, or a candlestick with more than one branch. 

The Old Believers whose congregations continue to use the two-finger sign of the cross: in the Eastern Orthodox (including the Russian Orthodox) and Eastern Catholic Churches, the tips of the first three fingers (the thumb, index, and middle ones) are brought together, and the last two (the "ring" and little fingers) are pressed against the palm. The first three fingers express our faith in the Trinity, while the remaining two fingers represent the two natures of Jesus, divine and human.

In Russia, until the reforms of Patriarch Nikon in the 17th century, it was customary to make the sign of the cross with two fingers (symbolising the dual nature of Christ). The enforcement of the three-finger sign was one of the reasons for the schism with the Old Believers whose congregations continue to use the two-finger sign of the cross.

The Kama (Rus. река́ Ка́ма) is a major river in Russia, the longest left tributary of the Volga and the largest one in discharge; it is larger than the Volga before their junction.

Lavka (Rus./sing.) or lavki (Rus./plural) – a shopping street with a partial or full roof to create a more comfortable shopping environment. In Medieval England and Europe, market towns dotted the landscape. Blintiff has investigated the early Medieval networks of market towns and suggests that by the 12th century there was an upsurge in the number of market towns and the emergence of merchant circuits as traders bulked up surpluses from smaller regional, different day markets and resold them at the larger centralised market towns. The Grand Bazaar in Istanbul is often cited as the world's oldest continuously-operating market; its construction began in 1455. In the 15th century the Mexica (Aztec) market of Tlatelolco was the largest in all the Americas. A chapman (Plural. chapmen) was an itinerant dealer or hawker in early modern Britain. By 1600, the word chapman had come to be applied to an itinerant dealer in particular, but it remained in use for "customer, buyer" as well as "merchant" in the 17th and 18th centuries. The slang term for man, "chap" arose from the use of the abbreviated word to mean a customer, one with whom to bargain.

Lavka (Rus./sing.) or lavki (Rus./plural) – 1. a piece of furniture, a long bench for sitting, usually located in a house near a wall. 2. (An old term) in an old Russian dwelling and peasant hut: a wide board for sitting and lying, fixed motionless along the wall.

Damelyng ut’odam means mother(ling) of the son(daughter)-in-law.

Belomestets (Rus./sing.), belomestsy (Rus./plural) means burgher(s) (a citizen of a borough or town, especially one belonging to the middle class) free of tax.

Gubnaja izba means house of occurrence of gubnoj starosta (headman or elder) in uyezd town. Later called Prikaz izba of voivode governing. Guba means administrative division of Muscovite Russia, corresponding to later uyezd.

...wis purueyed fur hym uf stonwerk – made of marble.

Ðis Garter (humorous: Englishman) means The Most Noble Order of the Garter founded in 1348. It is the most senior order of knighthood in the British honours system, outranked in precedence only by the Victoria Cross and the George Cross.

The original Nikon’s letter:

 

    “Se vizhu na mja gnev tvoj umnozhin bez pravdi i togo radi i soborov svjatyh vo svjatyh cerkvah lisjajesjis, azz e prisjljec jesm na zemlji i se nyjne, dayja mestjo gnevu tvojemu, otkhozhu ot grada sego… i ty imasji otvet pered gospodom bogom o vsem daty.

                            

                            “Kir Nikon.”

Oruzhnichiy (Rus.) – an auld palace ‘chin’. Person with ‘chin’ (Rus. чин) means a degree of official position ((Rus.) воинская должность. (Eng.) Military position (later)).

Davydko Berloff – the Dane, doctor, served in Moscow.

Dwór (Polish term) – a manor house. In the ancient times, a “dwor” (a space of land) – houses and other buildings of private persons.

A mung (dialect) – 1. A crowd of people. 2. A mingling, mixture.

Podyachiy (Rus. подьячий; from the Greek hypodiakonos, "assistant servant") was an office (bureaucratic) occupation in prikazes (local and upper governmental offices) and lesser local offices of Russia in 15th-18th centuries.

Kazennyy dvor or the Kazennaya palata (chamber), the same as the Kazennyy prikaz – a palace institution in the Russian state of the 16th-17th centuries. His management included the production and storage of valuables from the royal treasury, trade operations for royal needs, and the financing of nationally important projects.

..wyth a mesure upp to the vedro... (Rus. Kazennoje vedro) – Russian premetric unit of measurement of the volume of liquids, approximately equal to 12.299 liters.

Twally (sing.) or twallies (plural) – a fool, an idiot (Glasgow/Slang)

Renskovyy pogreb (cellar) or Renskiy pogreb – a shop selling grape wines. "Rhenish" means from Rhine wines (Rheinwein).

Larets (Sing.) or lartsy (Plural) 1. an expensive ornate (small) box with a lid for storing various things (usually jewelry). 2. A small chest (full of treasures)

Runduk (sing.) or runduki (plural) – a large lar' (a wooden chest-bench) with a lift-up lid, used as a bench. Equivalent to an old oaken deas or (Scots.) deas (historical, northern Britain) – 1. A bench, a settle, a pew. 2. An elevated table in a hall at which important people were seated; a high table. [13th–17th c.] 3. A raised platform in a room for a high table, a seat of honour, a throne, or other dignified occupancy, such as ancestral statues; a similar platform supporting a lectern, pulpit, etc., which may be used to speak from. [from c. 1800.] 4. A throne on a dais [/ˈdeɪ.ɪs/] (sense 1)

Lar' (sing.) or lari (plural) – a specially shaped wooden chest-bench for storing various things.

Bozhedomny dwor (Rus.) (Eng. Almshouse) – are charitable housing provided to enable people (typically elderly people who can no longer work to earn enough to pay rent) to live in a particular community. They are often targeted at the poor of a locality, at those from certain forms of previous employment, or their widows, and are generally maintained by a charity or the trustees of a bequest.

Rossolnik (sing.) or rossolniki (plural), or rassolnik(i) – the deep dinnerware.

Blinnaja izba – a snack bar (in mid.Rus.)

Popy krestovyje (Rus.) (Eng. The rod presbyters) – of the czar’s krestovaja church (with no parish, placeless). Presbyter (Eng.) [/ˈprɛzbɪtər/] is an honorific title for Christian clergy. The word derives from the Greek presbyteros, which means elder or senior, although many in Christian antiquity understood presbyteros to refer to the bishop functioning as overseer. The word presbyter is used many times in the New Testament, referring both to the Jewish leadership and the "tradition of the elders", and to the leaders of the early Christian community.

In modern Catholic, Orthodox and Anglican usage, presbyter is distinct from bishop, and in English it is synonymous with priest. In other Protestant usage, for example, Methodism, presbyter does not refer to a member of a distinctive priesthood called priests but rather to a minister, pastor, or elder.

Birjuch (sing.) or birjuchi (plural) – the Russian herald. 

Tyn (Rus.) (Eng. palisade) – sometimes called a stakewall or a paling – is typically a fence or wall made from wooden stakes or tree trunks and used as a defensive structure or enclosure.

Peely Wally or Peelie Wallie [ˈpiːlɪˈwælɪ] (Scots./slang) – pale, uncoloured; looking unwell and tired (off colour; pale and ill-looking)

Flaysome (Yorkshire dialect) – related to the Scottish word flighsome means frightening, dreadful.

The Cathedral of the Kazan Icon of the Mother of God on Red Square (Rus. Kazanskiy Sobor; Kazansky Cathedral or Kazan Cathedral) is an Orthodox church in Moscow, located in front of the Monetnyy dwor on Red Square and Nikolskaya Street. It was built in the 1630s. Demolished in 1936 during the Stalinist reconstruction of the Manezhnaya Square area. Was restored in 1990-1993 according to the design of architects Oleg Zhurin and Gennady Mokeev.

Monetnyy dwor (sing.) (Rus. Монетный двор (Monetary, nummary or nummulary dwor) / Eng. The Royal Mint) – is a manufacturing enterprise that produces coins to order. The Monetnyje dwory (plural) are both private and public. Some modern Monetnyje dwory also produce medals, orders, signs and badges. The first Russian Monetnyy dwor was founded in 1534 in Moscow (Ioann IV. (Ivan IV Vasilievich (Rus. Groznyy. Eng. The Terrible).

Sobor [ˈsɔbɔr] – cathedral, catholicon (a large church, usually the current or former seat of a bishop)

The Cathedral of the Dormition (Rus. Успенский собор, romanized: Uspenskiy Sobor or Uspensky Cathedral), also known as the Assumption Cathedral or Cathedral of the Assumption, is a Russian Orthodox church dedicated to the Dormition of the Theotokos. It is located on the north side of Cathedral Square of the Moscow Kremlin in Russia, where a narrow alley separates the north from the Patriarch's Palace with the Twelve Apostles Church. Separately in the southwest, also separated by a narrow passage from the church, stands the Palace of Facets. The cathedral is regarded as the mother church of Muscovite Russia.

The cathedral was originally constructed using stone in 1326 under Ivan I. The cathedral was rebuilt between 1475 and 1479 at the behest of the grand prince Ivan III to a design by the Italian architect Aristotele Fioravanti. From 1547 to 1896 the coronation of Russian monarchs took place here. In addition, the cathedral is the burial place for most of the Moscow Metropolitans and Patriarchs of the Russian Orthodox Church; it also serves as a part of Moscow Kremlin Museums.

Foraye [forəi] (Scots.) – forever.

Godsib (Middle English) – a close friend or companion; buddy, pal.

Lair (Scots.) – a grave; a cemetery plot. (from c. 1420).

Qued (Middle English) – bad, evil (from the 13th c.)

Bene (obsolete, UK, thieves' cant) – Good [16th–19th c.].

Boon [/boːn/] (Middle English) – prayer, supplication, request.

Obedny (Rus.) – In their Prayers, three hours after Sun-rising, they call Obedny, at Sun-set Vecherney; about one o'clock in the morning, Zaoutrinys. Miserere mei Domine (which they call Hospody pomele or Hospodi pomiluy) they repeat an undred times; and that Priest is counted the best fellow that can mumble most in a breath. You shall have five or six reading confusedly together, one a Chapter, another a Psalm, a third a Prayer, & c. (Source: The Present State of Russia In a Letter to a Friend at London; Written by an Eminent Person residing at the Great Czars Samuel Collins. (Marshall Poe University of Iowa))

A Parish–Priest they call a Pope; as Pope Petro, Pope Ivan; Bishop Metropolite; chief Pope Protopope. The Popes go most commonly in Purple, some in Green, others as they fancy, only distinguish'd with two flaps on both sides their breast, and a purple Scul-cap to cover their shaven crowns. They never cut the hairs of their heads or boards; a thing not observed by any other Clergy in the world. A Pope must be a married man, and the Husband but of one Wife; grounded on that Text, a bishop must be the Husband of one Wife.

Hereby it appears, the Popes Priesthood is wrapped up in his Wives Smock; for when she dies he must officiate no longer, which makes them indulge their Wives more than ordinary for their Office sake. They marry young, that they may come early into a livelihood; their 

Wives are also distinguish'd from others by a flap on each side their breast. Their Baptism differs not from the Romish, but only in dipping all over. He that takes up the Russian Faith, be he Lutheran or Papist, must first renounce his former Baptism; curse Father and Mother, and spit thrice over his shoulder. It was a custom to hire Strangers to christen the Russians, but now they are grown wiser than to buy souls at that rate. 'Tis observed by some old Standers here, that of two hundred English, Scotch and Dutch, who have renounced their Religion, few, or none, have died a natural death.

Of their Marriages; the Clerks ceremony towards the Bride, her manner of conduct, the Epithalamium sung by Boys and Girls; the old Womans advice to the Bride-folk; the Bridal Room; the Bride-Grooms Boots pull'd off by the Bride; their severe Discipline to their Wives censured; no process in Law against it; the Parents contract with their Daughters Husbands; Witchcraft used at Weddings; abstinence from venery; he 

penalty for marrying a second or third Wife; the Emperors second Son; the manner of the Emperors electing a Wife; his disappointment how punished; his salary to the wronged Virgin; the Queens Relations; of the Czaroidg not seen publickly till Fifteen; of the Russian Children; when and how weaned; of their Fasts and Pennances. (Source: The Present State of Russia In a Letter to a Friend at London; Written by an Eminent Person residing at the Great Czars Samuel Collins. (Marshall Poe University of Iowa))

Apostolika – an apostolnik or epimandylion is an item of clerical clothing worn by Orthodox Christian and Eastern Catholic nuns. It is a cloth veil that completely covers the head (except for the face), neck, and shoulders similar to the hijab worn by Muslim women, it is usually black, but sometimes white. It is sometimes worn with a skufia.

О́pashnya (Rus.) – is an old Russian woman and men attire, a top summerwear.

Grosh – in Ukraine, grosh is still a slang term for the kopiyka.

Be in rare blow (w.Yks.) – to blossom, be in good health (he’s in rare blow)).

Hospodi pomiluy (Rus.) – Miserere mei Domine.

..ys a synne ut t’ een ut’ Autem – is a sin in the eyes of Church.

Tubeteika (Sing.) (Rus. тюбете́йка) – is a Russian word for many varieties of traditional Central Asian caps. Tubeteiki (plural) are today worn in Tajikistan, Kazakhstan, Kyrgyzstan, and Uzbekistan, as well as in Muslim-populated regions of Russia (mainly Tatars) and Azerbaijan. The skullcap worn by Uzbeks and Uyghurs is called a doppa and has a square base. It was a popular headgear among children throughout the USSR during the 1940s and 1950s.

Kabak (Rus.) – saloon.

Staryj kabak (Rus.) – an auld kabak.

Buurnhoff (Low Saxon) – der Bauernhof.

Lamé (Fr.) – a fabric made from gold or silver threads and silk, wool or cotton.

‘All’s nat bad ti capass‘ (M.Yorkshire) – it’s not hard to understand.

Thou hast or thah hast – old use a way of saying ‘you have’. Hast is an old-fashioned second person singular form of the verb ‘have’. It is used with ‘thou’ which is an old-fashioned form of ‘you’. Thou hast the right and the authority.

Kennygood [ken'iguod], something to remember. A term usually employed ironically.

Lour (cant) means money.

Whit wolle (White wool) (cant) means silver. 

Extortio (Lat.) means extortion.

Grandis miraculum (Lat.) means the great miracle.

Voskresensky podvorje means The New Jerusalem Monastery Metochion (Podvorje) or Novoiyerusalimsky Monastery Podvorje (Russian: Новоиерусалимский Монастырь), also known as the Voskresensky (The Resurrection) Monastery, is a male monastery, located in the town of Istra in Moscow Oblast, Russia. The New Jerusalem Monastery was founded in 1656 by Patriarch Nikon as a patriarchal residence on the outskirts of Moscow. The monastery took its name from the New Jerusalem.

Trinitas podvorje means The Trinity Lavra of St. Sergius (Rus. Тро́ице-Се́ргиева Ла́вра). The monastery was founded in 1337 by one of the most venerated Russian saints, Sergius of Radonezh, who built a wooden church in honour of the Holy Trinity on Makovets Hill. Early development of the monastic community is well documented in contemporary lives of Sergius and his disciples. Is the most important Russian monastery and the spiritual centre of the Russian Orthodox Church. The monastery is situated in the town of Sergiyev Posad, about 70 km to the north-east from Moscow by the road leading to Yaroslavl, and currently is home to over 300 monks.

Iversky podvorje means Valday Iversky Monastery Metochion (Podvorje) (Russian: Валдайский Иверский монастырь) is a Russian Orthodox monastery founded by Patriarch Nikon in 1653. The monastery is located on an island in Lake Valdayskoje in Valdaysky District of Novgorod Oblast, Russia, close to the town of Valday. In the 17th century, the Valday Iversky Monastery was one of the most influential monasteries in Russia and a significant cultural center.

Boloto (Literally a swamp) — the Swamp area in Moscow; the lowland opposite the Kremlin between the right bank of the Moskva River and its oxbow lake (now the Vodootvodny Canal). Until the 2nd half of the 18th century, due to the low banks, this area was flooded during rains and spring floods, and was truly a swamp. The drainage of the swamp was led to by the construction of the Vodootvodny Canal in 1783-1786.

First mention XV century. As part of Moscow with 1592. Other names: Great Meadow (XIV-XV centuries), Tsaritsyn Meadow (XVIII – early XIX centuries).

In the old days, fist fights were held here, which the tsar liked to watch, and in the 17th-18th centuries the Swamp was a place of public executions. On January 10 (January 21, new style), 1775, Emelyan Pugachev and his associates were executed here. After drainage, from the end of the 18th century until the revolution in 1917, the Bolot was the largest shopping center in Moscow. After the revolution, the shops were converted into warehouses. In 1946-1948, for the 800th anniversary of Moscow, a square with a fountain and flower beds was laid out in the Swamp according to the design of the architect V. I. Dolganov. It was assumed that the entire space between the Moskva River and the Vodootvodny Canal would be cleared of buildings and a picturesque view of Zamoskvorechje would open from the Kremlin Hill.

The name Boloto (the Swamp) has been known since the end of the 15th century. When first mentioned in 1488, this area was on the left bank: “Zagoresya na posade u Moskvy tserkov' Blagoveshcheniye na Bolote drevyanaya”. In 1514, “knyaz' velikiy zalozhil tserkov' kamenu svyatogo Ivana useknoveniya glavy za Moskvoy rekoy za Bolotom vo grade Moskve”. The memory of this area is preserved in the names of Moscow streets: Bolotnyje Street, Square and Embankment.

Ciwun izba or Tivunus izba, or the Patriarch’s prikaz (from the word tiun sing., tiuny pl.) means tiuns of the Great Knyaz that carried on the orders of his property. Municipal services and licence duty as well. The Patriarch’s prikaz or Tivunus izba was in charge of surveillance after celebration and conduct of the priesthood. Tivun issued an imprimatur for celebration for the placeless celebrants and for that had been imposing duty from them on.

a fricht [/ˈfrɪxt/] — (Scots. fright)

Voivode (Old Slavic, literally "war-leader" or "war-lord") as a Slavic title originally denoted the principal commander of a military force. It derives from the word vojevoda, which in early Slavic meant the bellidux, i.e. the military commander of an area.

Jon [ion] means He (from the ancient Russian “The high ascencional as the Supreme”).

Streletsky means belonging to or relating to Streltsy or Strelets.

Ashtoreth or Astarte (Greek: Ἀστάρτη, Astártē) is the Hellenized form of the Middle Eastern goddess Ishtar, worshipped from the Bronze Age through classical antiquity. The name is particularly associated with her worship in the ancient Levant among the Canaanites and Phoenicians. She was also celebrated in Egypt following the importation of Levantine cults there. The name Astarte is sometimes also applied to her cults in Mesopotamian cultures like Assyria and Babylonia.

Kruzhechnyj dwor (Rus./singl.), Kruzhechnyje dwory (Rus./plural) means tidliwink (Tiddlywinks derives from British rhyming slang for an unlicensed public house or a small inn only licensed to sell beer and cider (tiddlywink, kiddlywink). Tiddly was slang for an alcoholic drink. It may be related to pillywinks.) or a bousing ken (an ale-house) (XIII c.)

Telega (Rus.) is a type of four-wheel horse-drawn vehicle, whose primary purpose is to carry loads, similar to a wain, known in Russia and other countries.

Veko (Rus.) — hawker’s tray (stand) or lukoshko.

Kad’ or kadka (Rus./sing.), kadi (Rus./plural) — a bucket or a pail. Cylindrical container of the wooden staves, it is bound in metal or wooden hoops.

Shoogaj (Rus./sing.), shoogaji (Rus./plural) — an old Russian national women’s attire.

Kika or kichka — the ancient Russian women’s headdress with horns.

Gornitsa (Rus./sing.) gornitsy (Rus./plural) — a chamber, clean part of peasant’s hut.

Kupecheskij means the kupechestwo is the half-privileged estate in Russia in XVIII-XXcc. The third estate after the nobility and clergy. From the word ‘Kupec’ — a merchant.

Objezzhy means the police rank, the same as the polizeimeister.

Lar’ (Rus./sing.), lari (Rus./plural) — 1. a stall. 2. A log cabin, a chest or box.

Lukoshko (Rus./sing.), lukoshki (Rus./plural) — a little hand basket made of lubok (Rus. lub, lub’je)

or bars. Is designed for mushrooms and berryin. Like a bast basket.

Nikolskaja Street (Rus. Никольская улица) is a pedestrian street in the Kitay-

Gorod of Moscow. It connects Red Square and Lubyanka Square. It was known as the Street of the 25th of October between 1935 and 1990.

Sofronij the Macedonian was the adventurer, made his presence known as the Metropolitan bishop by the spurious grammatas had bounced out from Russian churches the pittances.

Korobje means untensil with a lid for storing clothes, garments and household items. The variety of chest. The inner wall made of a Russian bast (Rus. lub), occasionally from aspen, ash.

Ys opus est (Lat.) – there is need for.

Glif [dlif'] (Mid-Yorkshire dialect/Lower Nidderdale) – a sight or open view.

Monachus (Medieval Latin) — a monk (male member of a religious community).

Belilo-rosy means a ruddy-white (cosmetics).

Shelepy — the sandbags, one of the methods of punishment in mid.Russia.

The tabun-grass — tobacco-plant, tobacco.

Kholopij prikaz or Kholopij Court — was responsible for the dwor people (or dwornya) — serfdom (the status of many peasants), which their landlords hired as a slave or as a domestic servant.

The kamennyje zhytnitsy — the old name of the granary. The name coming from the stone palaty (palatium (Lat.) — the Hall, mansion, chamber, palace (the stone structure, facilities).

…az ordogbe is (Hungary) — ‘malediction.’

…un az ordog vigyen (Hungary) — ‘to hell with.’

Teav [tri-h'v]; or Tiv [tiv-]; or Tev [tev]; or Tuv [tuov]; or Tea [ti-h']; or Tuh [tu]; or Tae [teli'-]; or Ti [ti]; or Ta [te]; or Til [til']; or Tul [tuol-], prep, forms of to.

Mardarij Khonykov (Khonikov) — was a monk, poet and translator of the second part of XVII century.

Infierno (Hungary) — Hell.

Euum (Medieval Latin) — lifetime, age.

Yendowa (rus./sing., yendowy (rus./plural) — ancient vessel for filling beverages (ale, wine and mead).

Kovsh — is a traditional drinking vessel or ladle.

Muzhyki (Rus./Plural), muzhyk (rus./sing.) – the russian peasants.

Zapoyaska or podpoyaska is something used to gird oneself; a belt. Muzhyk is dressed in a black armyak, belted with a black podpoyaska.

Bliny wid t’ lencten oile… means a vegetable oil, the existence of which shows that bliny can be prepared only on permissible by a church days: Saturday and Sunday.

Prole — a pleasant short walk, a stroll (Kentish dialect).

…wid t’ mete an’ mylk wud yive ta the (forbidden during a fast). 

Ilinskij means a convent of friars or friary named by Ilinskij Muzhskoy Monastr’ from XVI c. (also called Ilinskij na kresttse).

Poeste (Old French) — power.

Jaryga (Rus./Sing.), jarygi (rus./plural) – the representatives which had been acting some povinnosti (duties) in Russia XVI-XVIII cc. – of the jaryzhnyi men. In those times there was: Sudovye jaryzhnye people – the laborers. Yamskiye jaryzhnye people – the posadskije people. Zemskiye jaryzhnye people – the lower attendants.

In the common speech was: 1. Sperky, smart. 2. Drunkard, drunk.

Yamschik — a peasant living in Yam (a post station or the yamskaja gonba (XIII-XIX.)) where he exchanged the horses and the mails. Had to send a teamster and the postal gonba.

Yamschina — profession of the yamschiki.

Kalach (rus./sing.) kalachi (rus./plural), kalács, kolach, or colac (Rus: кала́ч; Ukr: кaлач or колач; Hungarian: kalács; Romanian: colac; Serbian: колач/kolač, Bulgarian: колач), is a traditional Eastern European bread, commonly served during various ritual meals. The name originates from the Old Slavonic word kolo (коло) meaning "circle", "wheel".

Kalach, yah se – kalach !’ (…и калачом не заманишь / kalachyom ne zamanish

(Rus. proverb) means ‘No way ! No way in Hell !’ or ‘and I’m the pope !’ or ‘and when pigs fly !’(Eng.))

Servus Dei (Lat.) — servant of God.

Phoebe — a Titan, goddess of the moon, sister-wife of Coeus, and daughter of Uranus and Gaia.

Blacha or blaszka (Polish) — a sheet metal, a nameplate (military ammunition).

The large tjaglo or the bolshoe tjaglo — a system of financial and natural service obligations of the peasants and the posadskije people (the estates of the realm of the medieval period of Russia XV – XVIII c.)

The Tsaritsyn Meadow or the Field ov Mars or Marsovo Polye is a large park named after Mars, the Roman god of war, situated in the center of Saint-Petersburg, with an area of about 9 hectares. Bordering the Field of Mars to the north are the Marble (Mramorny) Palace, Suvorova Square and Betskoi’s and Saltykov’s houses. To the west are the Barracks of the Pavlovsky Regiment. The Moyka River forms the boundary to the south. Under Catherine I, the field was called “Meadow in front of the Summer House” or “Meadow in front of the Summer Palace,” as the Empress’s Summer Palace was built nearby. Since 1751, under Elizaveta Petrovna, the field began to be called “Tsaritsyn Meadow.” In 1765-1785, under Catherine II, the Marble Palace was built on the northwestern edge of the field. Military parades took place in the meadow. In 1780, the Red Canal was filled in. Its former western embankment, called the Red Line since 1738, became known as Tsaritsynskaya Street in 1798.

Samuel Collins (1619 – 26 October 1670; Samuel Collins I in Russian bibliography, see disambiguation) was a British doctor and author. Collins was a personal physician to Alexis I of Russia in 1659–1666 and the author of The Present State of Russia printed in London in 1667.

The Spasskij brigge (bridge) — the bridge that existed in Moscow from 1516 until 1812 opposite Spasskaja Tower of the Moscow Kremlin over the Alevizow rov (Rus. literally a moat, a ditch) — the fortifications foss, that existed from 1508 until 1814 on the territory of Red Square in Moscow. The canal ran along the Kremlin walls from the Corner Arsenalnaya to the Beklemishevskaya Tower and connected the Neglinnaja with the Moscow River. It was named after the architect Aleviz Fryazin (Novy), who supervised the construction of the structure. Possible full name Aloisio Lamberti da Montagnana; second half of the 15th century – first third of the 16th century (1531?) – Italian architect who worked in Russia at the beginning of the 16th century. The author of such famous churches as the Archangel Cathedral in Moscow, the Cathedral of Metropolitan Peter in the Vysoko-Petrovsky Monastery, the temples of Alexander Sloboda, the Ambassadorial Portal of the Bakhchisarai Palace, etc.

Opal’nye (rus./plural.), opal’ny (rus./sing.) means ungracious (poeticaly).

Särapa (German) means sarafán, a traditional long, trapeze-shaped russian pinafore worn by women and girls.

Marja or Maria Ilyinishna Miloslavskaya (Rus. Мария Ильинична Милославская, 

1625–1669) was a Russian tsaritsa as the first spouse of tsar Alexis of Russia. She was the mother of tsar Feodor III of Russia, tsar Ivan V of Russia, and the princess regent Sophia Alekseyevna.

Stepan (Semen) Lukjanovich Streshnev (died on 3 june 1966) – was a Russian state’s and military figure, Stolnik, Okolnichy, the regimental Voivode (Vojevoda) and a bojare.

Prince Grigory Grigoryevich Romodanovsky was a controversial figure of the Russian foreign policy as a member of the Razryadny Prikaz, playing a key role in pursuing leaders of the Little Russian Cossack officers into the union with the Muscovy state. During the Russo-Polish war, he was a leading Russian general of Tsar Alexis's reign who promoted the Tsar's interests in Ukraine.

"Gulyashchiye lyudi" (Wandering people), also known as "zakhrebetniki" or "podsusedniki", referred in Russia (16th–18th centuries) to free men who were not subject to taxation or public service. They hired themselves out as domestic servants. Later, at the behest of Peter the Great, able-bodied men were conscripted as soldiers. The disabled or useless were subjected to the soul tax (podushny oklad).

Batogi (Fin. Patukka) – the sticks with cut ends XV-XVIII cc. in Russia used for corporal punishment.

Sukonnaja sotnya (the commercial people of the sukonnaja sotnya, sukonniki) – the estates of the realm of Russia, appeared at the end of XVI c.

Wazhnja (rus. vazhnitsa or vagi) – the large commercial scales. Here means the premises for the commercial scales in retail areas.

Zamet – 1. Crossbar for door locking. 2. One of the types of fortified city fences in Ancient Rus'. In terms of defensive strength, it is much weaker than the forts; “a v inykh gosudar' mestekh postavlen mesto ostrogu byl iz davnikh let zametishko i tot zametishko podgnil i razvalilsya” (and in other places the Sovereign put in place a prison that was a zamet from long ago, and that zamet rotted and fell apart).

Vasiliy Grigor'yevich Shorin – the richest Moscow merchant who owned various industries in the largest cities of the state; was hated by the people, and during the Moscow uprisings of 1648 and 1662. his shops and warehouses were plundered. Shorin's property was sold in 1673 for arrears and transferred to the treasury.

Kompaneyets (sing.) or Kompaneycy (plural) (outdated) – the same as a companion; member of a trading or industrial company.

Postavy (Rus. plural) means a pair of millstones or rollers used for grinding grain, one of which is stationary and the other rotates.

Dagnabit! euph. for 'god damn it'

Dayum! euph. for 'damn'

Baalnitsa (Rus.) means a charmeresse, a witch, a sorceress/die Hexe.

Gostinaja sotnya (the commercial people of the gostinaja sotnya) – the estates of the realm of Moscovey (Moscowskoye gosudarstwo – one of the names of the Russian centralized state at the end of XV c.), privileged corporation of Russian kupechestwo at the end of XVI c.

Wazhnya means the permises, where the walovye scales (Ukr. waha means weight) at sales areas, under the Customs offices and etc.

Kneaze Semen was not a kneaze. 

Author’s mistake. 

Randan (Scottish term) for an outing, usually at night, often in a group where people's goal is to drink, unwind and have a good time.

Gostinoj dwor or gostinyy dvor means a historic Russian term for an indoor market or shopping centre. It is translated from Russian either as "guest court" or "merchant yard", although both translations are inadequate. These structures originated as the collections of small shops where merchants from other cities, at designated times, could come to sell their wares. Such structures, constructed in every large Russian town during the first decades of the 19th century are fine examples of Neoclassical architecture.

Fatus (Lat.) – fate.

Sloboda (slobozha) is a type of settlement or city district in the history of Russia, Belarus and Ukraine. Sloboda was usually called a settlement whose residents were engaged in public service (ensuring the vital functions of the Russian state) in one direction or another and were named after their orders or main specialists (ranks): Yamskaya, trading, Kuznetskaya, pottery, Pushkarskaya, Streletskaya, Sokolnichya, soldiers', sailors' settlements and so on. Slobodas and palace villages in Rus' constituted special districts, which were led by palace governors (the largest position). At the beginning of the 20th century, a settlement was usually called a large village that had more than one church and a fair, or an industrial, factory village where the peasants did almost no plowing.

Carisel or cariseau means a rare fabric of black-face wool.

Grammata means an ukase (ukaz) or an official document.

Lyatskoj means Lyatskij (sing.) Lytskije (plural) (Polish. Lacki or Lithuanian. Liackis) the Grand Duchy of Lithuania and the szlachta.

Kopek or kopeck means a small coin of Russia.

The eating-house mens' cabin means a tavern in mid. Russia.

Pokhodyachij means 1. Chinovniki of a prikaz, under surveillance of dyaks busy with paperwork. 2. A peddler, (in British English) pedlar, also known as a canvasser, chapman, cheapjack, hawker, higler, huckster, monger, or solicitor, is a traveling vendor of goods.

Chinovnik is a person with chin (‘not a chin’, but chin (Rus. чин)) means a degree of official position (Rus.) воинская должность (later).

…a dossett (from kentish dialect) means a small dose.

Murmolka nab-cheat means an old russian tall headgear.

Vandysh means a Snetok (Rus.) –a small lake form of European smelt.

Cassie (Irish) means backyard, rear (unapprovingly).

Crozier, crosier or croisier means the bearer of a cross or the staff bearer (one who bears or has to do with a cross).

Altyn (Rus.) also altýnnik – a historical Rus. currency. The name in Tatar is altı (rus. алты) meaning "six", since it was worth 6 half-dengas (six halves, (Rus.) шесть полушек), equivalent to three kopek silver, then copper, a small value coin, or 180–206 copper puls. From the 15th century altyn had been in use in several Russian principalities as a Eurasian currency between Russian and Asian traders. They were minted from 1654 under Alexis I, under Peter I as silver coins from 1704 to 1718. Later they were revived under Nicholas I as copper coins with a value of three kopeks from 1839.

Knyaz Ivan Andreevich (Menshoy) Khylkov (The Tsardom of Russia) – Stolnik, Okolnichy, Voivode and Boyar.

Seni (from rus. means an entryway) are an integral part of the traditional Russian home. This is the room between the porch and living rooms, which performs a number of important functions: 1. Protection of living spaces from cold, wind and snow 2. Storage of household equipment, supplies, clothing 3. Relaxation area for guests and employees. 4. Summer overnight. 5. Waiting room in the black baths. 6. Hallway, transition between parts of the house. 7. In rich houses, female servants were usually housed in the seni.

Adiuto – (Lat.) Help. 

The Ivan the Great Bell Tower (Rus.: Колокольня Ивана Великого) is the tallest of the towers in the Moscow Kremlin complex, with a total height of 81 metres (266 ft). It was built in 1508 for the Russian Orthodox cathedrals in Cathedral Square, namely the Assumption, Archangel and Annunciation cathedrals, which do not have their own belfries.

... means the Ivanovskaya Square (Rus.: Ивановская площадь) is the largest Kremlin square. Its name comes from the Ivan the Great Bell Tower. In those times in Kremlin was a place of public execution.

Likhomanka (Rus.) means the green plants. 

Gaza (Arabic: غزة Ġazzah; Hebrew: עזה' Azzah), also referred to as Gaza City, is a Palestinian city in the Gaza Strip, with a population of 515,556, making it the largest city in the State of Palestine. Inhabited since at least the 15th century BC, Gaza has been dominated by several different peoples and empires throughout its history. The Philistines made it a part of their pentapolis after the Ancient Egyptians had ruled it for 

nearly 350 years.

Lour (cant) means money.

Whit wolle (White wool) (cant) means silver. 

Extortio (Lat.) means extortion.

Grandis miraculum (Lat.) means the great miracle.

Voskresensky podvorje means The New Jerusalem Monastery Metochion (Podvorje) or Novoiyerusalimsky Monastery Podvorje (Rus.: Новоиерусалимский монастырь), also known as the Voskresensky (Resurrection) Monastery – is a male monastery, located in the town of Istra in Moscow Oblast, Russia. The New Jerusalem Monastery was founded in 1656 by Patriarch Nikon as a patriarchal residence on the outskirts of Moscow. The monastery took its name from the New Jerusalem.

Trinitas podvorje means The Trinity Lavra of St. Sergius (Rus. Тро́ице-Се́ргиева Ла́вра). The monastery was founded in 1337 by one of the most venerated Russian saints, Sergius of Radonezh, who built a wooden church in honour of the Holy Trinity on Makovets Hill. Early development of the monastic community is well documented in contemporary lives of Sergius and his disciples. Is the most important Russian monastery and the spiritual centre of the Russian Orthodox Church. The monastery is situated in the town of Sergiyev Posad about 70 km to the north-east from Moscow by the road leading to Yaroslavl, and currently is home to over 300 monks.

Iversky podvorje means Valday Iversky Monastery Metochion (Podvorje) (Rus.: Валдайский Иверский монастырь) is a Russian Orthodox monastery founded by Patriarch Nikon in 1653. The monastery is located on an island in Lake Valdayskoje in Valdaysky District of Novgorod Oblast, Russia, close to the town of Valday. In the 17th century, the Valday Iversky Monastery was one of the most influential monasteries in Russia and a significant cultural center.

A posad (Rus. and Ukr.: посад) was a type of settlement in East Slavic lands between the 10th to 15th centuries, it was often surrounded by ramparts and a moat, adjoining a town or a kremlin, but outside of it, or adjoining a monastery.

Rukhlo, rukhlyadnik, rukhlyad' – 1. any small movable property; cloth. 2. old things that have fallen into disrepair; old stuff (a junk).

‘sheart: Shortening of the phrase 

God’s heart, meaning to make an oath. 'Sheart – An archaic interjection or "minced oath" used to express surprise, anger, or emphasis. It is inappropriate for the act of prayer itself, as it was considered sinful to "take the Lord's name in vain."

Zarbaf – in the Middle Ages, zarbaf or isorbaf was the name given to a gold or silver fabric with patterns made of silk, gold, and silver. From Persian “zerbaft” is translated as golden cloth. Textiles were of great value; outfits for the nobility and clergy were made from it. Over time, the name zarbaf was replaced by the word (Rus. Parcha / Eng. Gold-cloth) brocade.

A phelon – an ancient sacred garment. The phelon (Greek - to shine), also "riza", "sakkos" – the sleeveless upper liturgical vestment of Orthodox priests and bishops. Symbolically, the phelonion is an illustration of divine light, righteousness, and joy.

Sticheron (plural sticherons or stichera) – a hymn, often written in cycles and sung in alternation with psalm verses, used in the Orthodox Church and those Eastern Catholic Churches which follow the Byzantine Rite.

Strjapchiy – a royal official at the Khlebny, Konyushenny and other dwors. The position of strjapchiy was abolished under Peter I, and then restored by the judicial reform of 1775.

Gowórja – old/relg. (northern Russian, Kaluga, Ural, Trans-Ural, Zauralsk) conversation; speaking, talking. "People spend most of their lives in idle gowórja and idleness in vain..."

Poslukh (Sing.), Poslukhi (Plural) or poslus' – 1. (history) in Ancient Rus' – a witness, guarantor of one of the parties in a tyazhba (a lawsuit, litigation). 2. (outdated) same as obedience. 3. (outdated, simple) talks, rumour, gossip.

..without abode [əˈbəʊd] – (obsolete) Act of waiting; delay. [Attested from (1150 to 1350) to the early 17th century.]

Kolomna – ancient city of Moscow Oblast, Russia

"Nemchin" is an obsolete word denoting a foreigner, most often a German or a person from Western Europe, and can also be a surname, such as Vasily Nemchin, a supposed 14th-century prophet, or a nickname for Nikolay Nemchin, who served under Vasily III.

Moder [ˈmoːðər] or [ˈmoːdər] - (Late Middle English) 1. A mother; the female direct ancestor of someone or some creature. 2. A woman who performs the duties of a mother; a female caretaker or guardian. 3. A woman who heads a convent; an abbess.

«Ilyinskiy krestets» — the historical name of the square at the intersection of Ilyinka Street and Bogoyavlensky Lane in Moscow, now called Birzhevaya Square. It may also refer to the shopping area of ​​the medieval Il’inka or Ilyinka Street, which was located in this area. Location: The square at the intersection of Ilyinskaya Street and Bogoyavlensky Lane in Moscow. Modern name: Birzhevaya Square. Historical significance: In the past, this was an important trading center, and the name "krestets" means "crossroads."

In Old Russian (and the Muscovite state), "Zhyltsy" or "Zhiltsy", or "Zhyl’tsy" (plural) and "Zhylets" (singular) (residents) was a rank of servicemen, consisting of the best nobles and boyar children, who took turns residing in Moscow to serve at dwor and protect the sovereign. This term differed from the modern meaning of "dwellers" or "residents." Class rank: In the Muscovite state, residents were among the service people who constituted the state elite. Service: They arrived in the capital for several years to serve as the sovereign's personal guard. Recruiting: The best nobles and boyar children, recruted from across the country, became zhyltsy (tenants). Modern meaning: Today, the word "Zhyltsy" (tenants) simply refers to people living in a specific location, such as an apartment, as opposed to "zhytel" (resident), who live in a city or village. Social status: They were part of the state's service people and differed from the tjaglo and (non-tax) avoiding tjaglo people.

The Faceted Chamber or (Rus. Granovitaja Palata) is a historic building in the Moscow Kremlin, constructed between 1487 and 1491 by Italian architects Marco Ruffo and Pietro Solario. It is one of Moscow's oldest preserved secular structures, named for its eastern facade which is clad in white stone blocks cut with facets. Originally serving as a banquet hall and reception room for the Tsars, it has been the site of many important historical events and is now a hall within the Grand Kremlin Palace.

Stour – (chiefly Scotland) dust or powder.

(Words pertaining to the Dialect of Mid-Yorkshire) Stour [stuo·h'r, staowh'·r], a cloud of dust; a commotion of any description. Wh. Gl.; gen.

In Ancient Rus', "mostovoy les" (pavement timber) was the name for a log or plank decking used for paving roads, especially in swampy areas and within cities to overcome mud. It was a temporary or permanent covering that served to improve passability and transform a path into a laid surface. Context: The Russian word "mostovaya" (pavement/roadway) derived from the word "most" (bridge). Application: Such decking made of logs or planks (as well as fine stone) was called "mostovaya" and used to create roads both in cities and in swampy sections. Historical Aspect: In Ancient Rus', log pavements were widespread because stone was not always accessible, while timber was a readily available building material.

The old names of Red Square were "Pozhar" (Fire), "Torg" (Market), and "Troitskaya" (Trinity). Historically, it was a trading square (hence the name "Torg"), and it was also called "Pozhar" because it frequently burned down. It received the name "Troitskaya" in honour of the Trinity Church. Torg: Initially, the square was a marketplace, so it was often called the Trading Square (Torgovaya Ploshchad). Pozhar: Due to frequent fires, especially after the devastating fire of 1493, the square was colloquially known as "Pozhar". Troitskaya: The square received this name in honour of the Trinity Church, which was located on its territory. It was later replaced by the Cathedral of the Intercession of the Most Holy Theotokos (St. Basil's Cathedral).

The Lobnoye Mesto (Place of Execution) is located in Red Square in Moscow, opposite the Spassky Gate of the Kremlin. It is a round, stone elevation or platform from which tsarist decrees were read aloud and public events were held in the past. Location: In Red Square, opposite the Spassky Gate of the Kremlin and next to the Intercession Cathedral (St. Basil's Cathedral). Architecture: A round stone structure 13 meters in diameter and 1 meter high, with a stone parapet. History: Created in the 1530s (likely in 1534). Purpose: Initially, it served as a rostrum for announcing tsarist decrees and making state declarations. Over time, it was also used for other purposes, including executions, although execution was a rare practice there, for example, the Old Believer Nikita Pustosvyat.

Pozhar: The name, meaning "burnt," was given to the square after a fire in 1571 destroyed the Trinity Cathedral.

In medieval terminology, a foot soldier (Rus.peshij strelets) is a pishchalnik, a predecessor of the streletsky army, or a strelets, who was the main type of infantry in the regular army of the Russian state in the 16th–18th centuries, armed with firearms. Foreigners also called them "musketeers" or "arquebusiers." Key Terms and Concepts: Pishchalniki: Infantry with firearms who preceded the streltsy in the late 15th and early 16th centuries. Streltsy: Servicemen (Rus.sluzhilye lyudi) who constituted the first regular infantry army in Russia. They were armed with "ognennym boem" (firearms). Pekhotinets: A general name that could refer to streltsy. Foreigners used terms such as "infantry" or "musketeers" to refer to foot soldiers in general. "Ognennyj boj": A term for firearms, which were the main armament of the streltsy. Berdyshniki: Infantrymen armed with berdyshes, which were long-pole battle axes. They were considered the best infantry and also served in the Russian army of the 15th–17th centuries. "Stremyannye": This was a type of streltsy who were mounted (cavalry), in contrast to the foot soldiers. Key Points: Historical Context: The term "strelets" emerged in the 16th century and replaced "pishchalniki" when Ivan the Terrible established the regular streletsky army. Variations: Streltsy could be both foot soldiers (peshie) and mounted (stremyannye), and were also divided into Moscow streltsy (the Tsar's guard) and town streltsy (city garrisons). Foreign Names: Foreigners used other names for the streltsy, such as "musketeers" or "arquebusiers", which highlighted their role as infantry armed with firearms.

...a foot strelets (Rus.peshiy strelets), a white-kaftan man (Rus.belokaftannik) of the Poltevsky prikaz... – The streletsky regiments (Rus.polki), created under Ivan the Terrible and existing until the time of Peter I, were called prikazy. Each prikaz bore the name of its commander, the golova. The streltsy maintained their own households and, besides their service, engaged in trade and craftsmanship. The streltsy did not pay taxes, but had to submit an quitrent (Rus.obrok) to the treasury from their trades. Streletsky service was hereditary.

Belokaftannik (a white-kaftan man) is a person who wore a kaftan made of white cloth. This term was used to refer to soldiers who wore white kaftans, for example, the soldiers of English King Charles I, who were called belokaftanniki. Historical Significance: The name is associated with the appearance of the soldiers and their uniform. Origin of the Term: It appeared because the soldiers wore kaftans made of white cloth (sukno), which gave them their nickname.

Ezdovye streltsy. – Mounted (cavalry). Poltev Fedor Alekseyevich (died 1679) was a streletsky golova (commander of a strelets regiment) and the postelnichy (keeper of the bedchamber) to Aleksey Mikhaylovich.

"To cut his sticks" is an informal idiom meaning to leave or depart, often quickly or without notice. "To cut one's stick" is similar to the medieval expression "pike oneself," which meant to equip oneself with a staff and leave.

In medieval Rus', a military "sotnia" (company of one hundred) included "sluzhilye lyudi" (service people) "po otechestvu" (by lineage) (dvoryane [nobility] and deti boyarskiye [sons of boyars]) and "sluzhilye lyudi" "po priboru" (by selection/conscription) (streltsy [musketeers], kazaki [Cossacks], pushkari [cannoneers], and other servicemen recruited by conscription). In the early period, there was also a "druzhina" (prince's retinue/war band) composed of the prince's warriors. Druzhina: In the early Middle Ages, the "druzhina" was the main combat unit. It consisted of the prince's warriors, including the "starshaya" (senior) and "mladshaya" (junior) "druzhina". The junior "druzhina" also carried out various assignments for the prince and served as bodyguards. Sluzhilye lyudi po otechestvu: This category included service people who had their own land holdings and were obliged to provide military service in full armament. This included "boyare" (boyars), "dvoryane" (nobility), and "deti boyarskiye" (sons of boyars). Sluzhilye lyudi po priboru: These were servicemen who were recruited for service by conscription and received a salary ("zhalovanie"). This category included: Streltsy: Infantry armed with firearms, which made up the first permanent army in the Russian state. Kazaki: Both mounted and on foot. "Kazaki" were specialists in conducting military operations in various conditions, including reconnaissance and security/guard duties. Pushkari: Servicemen who maintained and operated artillery.

         * "Chosen" here implies "chosen service people" (vybornye sluzhilye lyudi), a category of servicemen in medieval Rus'.

(Dialectal) *Cahnt haiglea tuin in a whelebarow [/ˌʍɛːlˈbarɔu‌(ə)/] or "Can't carry a tune in a wheelbarrow" the phrase is likely a variation of "can't carry a tune in a bucket," a common idiom that means someone sings very badly and is not musically inclined. The use of "wheelbarrow" instead of "bucket" is a humorous twist on the original expression, exaggerating the idea of being so tone-deaf that you can't even keep a melody inside a large container like a wheelbarrow. "Can't carry a tune": To sing badly or be unable to sing in the correct pitch. "In a bucket": The original idiom, suggesting that even in the confined and acoustically favorable space of a bucket, a person still can't manage to sing in tune. "In a wheelbarrow": A humorous and more extreme version of the original idiom. It emphasizes the person's lack of musical ability by suggesting they can't even keep a tune contained in a much larger object like a wheelbarrow.

Peradventure: An archaic adverb meaning "perhaps" or "possibly". It is used here to mirror the slightly antiquated and questioning tone of the original Old Russian Ужли (Uzhli), a particle expressing surprise or doubt. This usage reflects vocabulary common in Early Modern English texts, such as the King James Bible.

Fain would I: An archaic construction (from Old English fæġen), meaning "gladly would I" or "would like to". It captures the speaker's willingness to perform a trivial act ("crow like a cockerel") and serves as a deliberate stylistic choice to maintain an antique flavour in the translation.

Eke: An archaic conjunction or adverb meaning "also" or "in addition". While largely obsolete in modern standard English, it persists in some regional dialects (referencing the usage found in general dialect studies) and fits the character's informal, slightly unrefined speech pattern.

Cayshun [kae'shun], need; necessity, lit. occasion. Dialect: 'He's neeah cayshun to waak.' ('He doesn't need to walk.')

Nay [ne, neh', nih'] adv. and adj. no, nay. Wh. Gl. ; gen. The two first forms are the more refined ones, but are most general in use. The [h'] is acquired be- fore a consonant. With refer- ence to the last form, there is this peculiarity in association that it never gives way to its own simple vowel-sound. When a following vowel occurs, then, instead of losing its final element and becoming [ni*], the vowel changes to [e']. This is abund- antly shown in glossaries, and by dialect-writers, who have in- variably two ways each of spell- ing nay when the vowel is [e], and but one when it is [i]. There may be observed different ways of indicating this form, as nea, neea, neah, neeah, neay, neaya, and other spellings, but it will be observed that the aim is always to reproduce something in excess of a simple vowel-sound. A yet more refined form of the negative (as employed by tradespeople, and others) is [nao*], a form un- affected by position.

Cayshun: Derived from the Middle English "occasion," this term for "need" or "necessity" is a documented dialectal form from the Mid-Yorkshire/Lower Nidderdale area (Robinson, A Glossary of Words..., c. 1890s). Its use here highlights the specific regional texture of the language the speaker employs.

Commune: An archaic verb from Middle English meaning "to converse" or "communicate." It is used in a deliberate attempt to match the formal yet antiquated register of the original Russian бахарить (baharit') and aligns with the vocabulary of 19th-century English literature. 

Unmeetly / Starkly: Both are archaisms or dialectal usages. Unmeetly means inappropriately or unfittingly; starkly functions as an intensifier ("greatly," "powerfully"). These choices eschew modern standard English for a more evocative, period-appropriate vocabulary.

Boyar's solemn promise: A transliteration of the Russian term for high-ranking nobility (боярин). The term is retained to maintain cultural specificity and is treated as a loanword within the English text.

The phrase "woe to the lad without a rowan tree" is a reference to a traditional Scottish belief and a famous song, where the rowan tree symbolizes protection, home, and family. Having a rowan tree was thought to ward off evil spirits, witches, and fairies, so being without one was considered unlucky and without protection. The line draws on this folklore to suggest that a person lacking this symbolic protection is vulnerable. Symbol of protection: In Scottish and Irish folklore, the rowan tree was believed to have mystical, protective powers against evil. Folklore and tradition: People would plant rowan trees by their doors or hang rowan twigs above their gates to provide a barrier against witchcraft and enchantment. The song: The line is a powerful and poignant invocation of a well-known Scottish folk song, "The Rowan Tree," written by Lady Nairne. The song uses the tree as a metaphor for home, family, and cherished memories, and the phrase evokes a sense of loss and vulnerability. Vulnerability: Therefore, a "lad without a rowan tree" is a lad without this traditional protection, a lad who is exposed to harm, both literal and supernatural.

Gad [gaad'], a wooden rod, or handle; Mid. A story is told of a certain supposed witch, who stopped a lad's ploughing-team, in the middle of a field. But the lad was amply prepared, having a whipstock of wicken- tree. With this, he touched his horses, in turn, and broke the spell, whereupon the old lady gave way to an angry rhythmical exclamation: 'Damn the lad, wi' the roan-tree gad!' and disappeared. This term is a documented dialectal form from the Mid-Yorkshire/Lower Nidderdale area (Robinson, A Glossary of Words..., c. 1890s). Its use here highlights the specific regional texture of the language the speaker employs.

Bairn [be-h'n], child, variously employed, as in the Wh. GL; gen. This is the northern form generally, as barn [baa-n] is the southern. This term is a documented dialectal form from the Mid-Yorkshire/Lower Nidderdale area (Robinson, A Glossary of Words..., c. 1890s). Its use here highlights the specific regional texture of the language the speaker employs.

Caffy, Caff-hearted [kaaf-i, kaaf-aa'tid], E., adj. cowardly; timid. 'Ah yance went ti choch ti get wed bud Ah ton'd caffy aboot it. 'I once went to church to get married, but I turned coward about it.' This term is a documented dialectal form from the Mid-Yorkshire/Lower Nidderdale area (Robinson, A Glossary of Words..., c. 1890s). Its use here highlights the specific regional texture of the language the speaker employs.

Tat’: This term is a direct transliteration of the Old Russian word тать (tat’), used by the character Senka when addressing his father, Lazar Palych. The choice to retain the original term (rather than translating it simply as 'thief' or 'scoundrel') is deliberate, aiming to preserve the authentic linguistic and historical texture of the era (17th century Russia). In contemporary English, a suitable translation might be 'rogue' or 'villain'. However, within the context of Old Russian law and society, tat’ held a much more specific and severe meaning: Legal Definition: In legal codes like the Russkaya Pravda (Russian Justice), tat’ specifically referred to an individual guilty of a stealthy or secret theft (as distinct from an open robber). Social/Political Connotation: In the time period of the novel Gulyashchiye Lyudi (Wandering People), the term was also broadly applied to social outcasts, state criminals, and rebels (such as those involved in the Stenka Razin uprising). When Senka calls his father tat’, it functions not just as an accusation of common thievery, but as a potent term of condemnation, emphasizing a deep emotional and ideological conflict between them, referencing his father's life as an outlaw and a social outcast from the perspective of official society. The term thus carries significant historical weight beyond a simple insult.

Lazy Prayer: A direct translation of the Russian ленивая молитва (lenivaya molitva). In this context, it refers not simply to a lack of enthusiasm but likely to “silent prayer”—an internal, quiet contemplation that deviates from formal or loud religious practices of the time. This contrast between outward ritual and inner spirituality is a recurring theme in the novel. 

Tat’: A transliteration of the Old Russian term тать (tat’). In ancient Russian law, tat’ referred specifically to a stealthy thief; by the 17th century, it was used more broadly as a severe insult or to denote any social outcast or state criminal. When Sen'ka uses this term toward his biological father, it signifies deep moral or ideological condemnation rather than an accusation of simple theft, highlighting the intense conflict between the characters. 

Stoup: A wooden drinking vessel. This word is utilized here as a dialect substitute for the original Russian сткляница (stklyanitsa), which means a glass bottle or flask. Although vodka was typically stored in glass, the use of stoup (documented in C.C. Robinson’s A Glossary of Words Pertaining to the Dialect of Mid-Yorkshire) introduces an archaic, regional English flavour to the text. The choice creates a deliberate anachronism to capture the rural, folk tone of the Russian original.

Sup: A verb meaning "to drink". This usage is found across various Northern English dialects (e.g., Holderness, Mid-Yorkshire). F. Ross, R. Stead, and T. Holderness note in their glossary that the word is often used in common exhortations: “Sup it all up, lad, it'll deeah thă good.” It replaces the modern verb "drink" to maintain the consistent dialectal vocabulary used throughout the translation. The word can also function as a noun, referring to an indeterminate quantity of liquid (“There’s been a good sup o’ rain las’ neet.”).

Lee: A dialectal verb meaning "to lie" or "to tell a falsehood," documented in the Holderness Glossary (East Yorkshire). This word replaces the standard English "lie" to maintain the consistent dialectal texture of the translation.

Panafidny: A transliteration of the archaic Russian term панафидный, which refers to the Panakhidny Prikaz (Chancellery/Department of Panakhida). This was a state body in pre-Petrine Russia responsible for the commemoration and burial services (panakhida) for members of the royal family. The term highlights the specific historical and bureaucratic language of the time and the emphasis on proper Orthodox burial rites.

Sap-heead: A combination of the dialect word sap (a foolish person, a dunce) and heead (head). Documented in Robinson’s Mid-Yorkshire Glossary, this term serves as a sharp, localized insult, translating the generic Russian дурак (durak).

‘It's a lang looan as nivver cums tiv a end...’: A Holderness dialect rendering of the common English proverb, "It's a long lane that has no turning" (meaning difficult times will eventually pass). Its use here is ironic, applied to a fool's demise, and highlights the character's use of specific regional folk wisdom.

Lee [lee], v. to lie; to tell a falsehood; sb. a lie. (Words used in Holderness in the East-riding of Yorkshire. by F. Ross, R. Stead, and Thomas Holderness)

Sap [saap], E., a foolish person; a dunce. (Words used in Holderness in the East-riding of Yorkshire. by F. Ross, R. Stead, and Thomas Holderness)

Sap-heead [saap-i•h'd]. Same as Sap. (Words used in Holderness in the East-riding of Yorkshire. by F. Ross, R. Stead, and Thomas Holderness)

Sappy [saap•i], adj. foolish; silly; of weak intellect. Probably an abbreviated form of sapient, used ironically. (Words used in Holderness in the East-riding of Yorkshire. by F. Ross, R. Stead, and Thomas Holderness)

Sappy, E. and N., a foolish person. Same as Sap. (Words used in Holderness in the East-riding of Yorkshire. by F. Ross, R. Stead, and Thomas Holderness)

Sappy, adj. heavy in proportion to bulk. 'What a sappy weight that bayn's getten to be.' (Words used in Holderness in the East-riding of Yorkshire. by F. Ross, R. Stead, and Thomas Holderness)

Baynish [bae•nish], adj. childish; silly. 'She's 18 cum Mahtlemas, bud she's varry baynish yit.' (Words used in Holderness in the East-riding of Yorkshire. by F. Ross, R. Stead, and Thomas Holderness)

Bayns [be•h'nz, bae•nz], sb. pl. children. Like the Scottish Bairn, from the A.S. bearn. It is used in reference to a person's own children specially, with a gentle, affectionate intonation of the voice, which is not heard when referring to the children of other people, who are frequently denominated Brats. (Words used in Holderness in the East-riding of Yorkshire. by F. Ross, R. Stead, and Thomas Holderness)

Looan [luo•h'n], a lane. 'It's a lang looan as nivver cums tiv a end' is the Holderness rendering of a common proverb. (Words used in Holderness in the East-riding of Yorkshire. by F. Ross, R. Stead, and Thomas Holderness)

Origin of the Proverb: "It's a long lane that has no turning." This common English proverb signifies that no difficult or unpleasant situation lasts forever; circumstances are bound to change for the better (similar to the Russian "нет худа без добра" or "всему свое время"). The saying draws a metaphor from the reality of old, winding British country roads (lanes), which rarely run straight for extended distances.

Attribution and Date: The proverb is an old piece of folk wisdom with an evolving text. It is not attributed to a single author.

Earliest recorded version (1633): A rudimentary form of the idea appears as: "Long runns that neere turnes."

Modern formulation (1776): The phrasing most familiar today was first documented in Samuel Foote's play A Trip to Calais in 1776, solidifying the use of "lane" and "turning".

Geographical Context: The saying is definitively English in origin. The imagery relies on the specific nature of the British rural landscape, where narrow, twisting country lanes are a common feature, reinforcing the physical impossibility of a road continuing indefinitely without a bend or turn.

«Панафидный» (panafidny) is an archaic name for the Panakhidny Prikaz (Chancellery/Department of Panakhida), a state body in pre-Petrine Russia responsible for the commemoration and burial of members of the royal family. The word is derived from panakhida, an Orthodox Christian memorial service for the deceased.

• Prikaz (Chancellery) Institution: The Panakhidny Prikaz was part of the state administration structure of pre-Petrine Russia, specifically in charge of arranging memorial services and funerals for the tsar's family.

• Connection to Burial Rites: The term «панафидный» is directly linked to funeral rites, as the primary function of this chancellery was the organization of memorial services and interments.

• Historical Context: Under Peter the Great, the functions related to the burial of the royal family were transferred to the Peter and Paul Cathedral. This change was part of extensive reforms that altered many aspects of state life, including funeral rites and practices.

"Wink–a–peep" is a term that refers to two different things: an archaic name for the scarlet pimpernel plant and, in a colloquial sense, an eye. The plant is also called the "shepherd's weather-glass" because its flowers "wink" (close) in damp weather and "peep" (open) in fair weather. 

Scarlet pimpernel plant: This is the most common historical meaning. It was named this because its flowers close up when bad weather is approaching and open again when the weather improves.

An eye: In a dialect or informal context, the word can simply mean "an eye".

(Words used in Holderness in the East-riding of Yorkshire. by F. Ross, R. Stead, and Thomas Holderness) Clap-ees-on [tlaap-ee•z-aon], to see or meet with a person. 'Ah nivver clapt ees on him all day.'

 Yon: An archaic and dialectal demonstrative (adjective/pronoun) meaning "that" or "those yonder." While common in Scottish English, it is also frequently documented in the Yorkshire dialects and general Northern English usage, providing a suitable archaic flavor for this text. 

Werk: An older, dialectal spelling of "work," found in glossaries of the period. 

Whosoever hath aught of holiday attire: A more formal, slightly KJV-style rendering of the colloquial Russian phrase. Whosoever hath aught: "Whoever has anything." Holiday: Used instead of the likely dialectal "hallida" as it maintains the archaic feel while being more widely recognized in standard (though older) English. 

Marred rags not to sheaw forth: Replaces the more confusing "T′ tatters of a heanling birthe not to scheawen upp." Marred rags: A more evocative phrase for "худые рубы" (shabby rags/garments). 

Sheaw forth: An older spelling and expression for "show," emphasizing the order to keep the rags out of sight.

Felaws: An older spelling for "fellows" (люди, товарищи).

"Bi" is an archaic/dialectal form of "be," used here to maintain the style. 

Bozhedomny dwor: (Eng.almshouse/Rus.богадельня): A charitable housing institution for the elderly poor, common in pre-Petrine Russia. The term is derived from Bozhedom, meaning "House of God," referring to the divine charity nature of the establishment. These institutions were similar in function to English almshouses, often maintained by local charity or bequests for the poor of a specific locality. The strict orders in the text show the authorities' desire to keep the outward appearance of the city clean and orderly during official events.

Mung, s.—A crowd, a rabble, L. (A Glossary of Words used in the dialect of Cheshire)

Nigh [nai]—(archaic, poetic) "near" or "close to".

"Stolnik" (Rus.pridvorny, Eng.court cupbearer) is an originally court rank and official in Ancient Rus', who served the prince or tsar at the table, and later—a higher court rank in the Muscovite State (13th–17th centuries).

Historical Significance Ancient Rus': A courtier who served the prince at the table during formal receptions and accompanied him on trips. 

Muscovite State (13th–17th centuries): A high court rank, holding the fifth place among other ranks, after boyars, okolnichys, duma noblemen (dvoryane), and duma d'yaks (scribes).

Duties: They served at the tsar's feasts (a very large meal, often of a ceremonial nature, especially a religious one) and also carried out various assignments, for example, they were appointed to prikazy (departments) or accompanied ambassadors.

Array (himself) (Verb): A formal or archaic word meaning to dress or clothe oneself in expensive or impressive attire.

Draw low (Phrasal Verb): To pull a hat or cap down over one’s eyes or forehead.

Gird (Verb): To fasten something (like a belt or equipment) around the body. Commonly used in historical texts regarding armor or weapons. 

Whithersoever (Adverb/Conjunction): An archaic form of "to whatever place" or "wherever."

Wend (Verb): To go in a specified direction; to direct one's course. 

Bee-skep (Noun): A traditional, straw, dome-shaped beehive. (As found in the Holderness Glossary). 

Hath (Verb): The archaic third-person singular present of "have" (He hath = He has).

Saadak (Noun): A borrowed term for the traditional set of horseman's archery equipment, including the bow case and quiver.

For why (Archaic): A historical equivalent of "Why?" or "For what reason?". Commonly found in Early Modern English and the King James Bible.

Without (Preposition): In an ancient context, it means "outside" or "beyond the walls of," rather than "lacking." For example, "without the city gates."

Afeared (Adjective): A distinct archaic form of "afraid." It was a favorite of William Shakespeare, appearing in plays like The Tempest. 

Thou / Thee (Pronouns): The historical "singular you." Thou is used as the subject (Thou art), and thee as the object (I tell thee).

Art / Wouldst (Verb Forms): Archaic conjugations. Art is the old form of "are" (Thou art), and wouldst is the old form of "would."

O’ermuch (Adverb): A poetic contraction of "overmuch," meaning "too much" or "excessively."

Fare (Verb): An old English verb meaning "to travel," "to go," or "to journey." It is the root of the modern word "farewell" (originally meaning "go well").

Smite / Smote (Verb): A powerful Biblical term meaning to strike hard, to hit, or to defeat. Smote is the past tense.

Suffer (Verb): In archaic usage, it often means "to allow" or "to permit" rather than "to feel pain." For example, "Suffer him to enter" means "Let him in."

Steed (Noun): A literary and formal term for a horse, especially a spirited or high-bred one used for riding.

Naught (Noun/Adverb): A traditional word for "nothing" or "zero." The phrase "naught but" translates to "nothing but."

Posad (Посад): A historical term for a settlement, often located outside the city fortress (Kremlin), where merchants and craftsmen lived.

Tat’ (Тать): An old Russian word for a thief or a renegade. In this context, it serves as a proper name or a title for the character.

Her (personification): "Moscow and her suburbs.." The use of the feminine pronoun for a city is a classic example of anthropomorphism. In Early Modern English and poetic tradition, cities were often treated as feminine entities (cf. “Jerusalem... she that killeth the prophets”), emphasizing Moscow’s role as a Mother-city or a spiritual center. 

Suburb [ˈsʌbɜːrb]: While today it implies a residential area outside a city, in a 17th-century context (and in your text), it refers to the posad (посад)—the trading and artisan settlements located directly outside the Kremlin or city walls. The word stems from Old French suburbe, used since the 14th century to describe districts "near the city."

Meat [miːt]: (Archaic) From Old English mete. Until the late 17th century, it referred to solid food of any kind, distinguished from drink. Hence the phrase "meat and drink."

Fill [fɪl]: (Noun, Archaic) A full supply, or as much as produces complete satisfaction of an appetite. It is a common term in Middle and Early Modern English to describe the basic act of satisfying hunger.

Lo! [loʊ]: (Interjection) Derived from the Old English lōca (look). Used in sacred texts to command attention to a divine or solemn truth.

City [ˈsɪti]: Used here in its traditional sense (Latin civitas), signifying a major religious and administrative center possessing a cathedral.

Sojourner [ˈsɒdʒɜːrnər]: A theological term for a temporary resident on earth, emphasizing that the Patriarch's true home is the Kingdom of Heaven.

Holy corner [ˈhoʊli ˈkɔːrnər]: (Cultural Realia) The English equivalent of the Russian krasny ugol (красный угол). A place in a house where icons are kept.

One Avvakum [wʌn]: (Determiner, Archaic usage) Used before a proper name to indicate a person known to others but not personally to the speaker. Equivalent to "a certain" or Russian "какой-то". 

Stripling [ˈstrɪplɪŋ]: (Noun, Middle English striplyng) A youth who has not yet reached full manhood. It implies someone who is growing fast and becoming "lanky" or "broad." 

Laggard [ˈlæɡərd]: (Adjective/Noun) Someone who moves slowly or falls behind. Used here to describe Sen’ka’s laziness in his religious duties (orisons).

Orisons [ˈɒrɪzənz]: (Noun, Old French oreison) Formal prayers, especially in a liturgical or ritual context. It elevates the text above everyday speech.

Ply the rod [plaɪ]: (Verb phrase) To use a tool or weapon diligently or repeatedly. "Ply" suggests a "laborious" effort, which matches the original "трудилась над ним". 

Waxed broad of stature [wækst brɔːd]: (Verb phrase, Archaic) To wax means to grow or become (from Old English weaxan). "Stature" refers to the physical build. This captures the vivid Russian "растопырило".

Dame [deɪm]: (Noun, Archaic) A formal title for a woman, often used for the mistress of a household. 

Smite [smaɪt]: (Verb, Old English smītan) To strike with a firm blow. A classic Biblical term for physical punishment or divine wrath.

Varvarsky Krestets [var-var-sky krɛs-tɛts]: (Toponym) From Russian Varvarka (St. Barbara Street) and Krestets (literally "small cross" or "crossroads"). A historical educational and labor hub in 17th-century Moscow.

Breaker of the Faith [ˈbreɪkər ɒv ðə feɪθ]: A translation of the Russian izlomivshiy veru (изломивший веру). In the context of the Raskol (Schism), it refers to Patriarch Nikon’s radical reforms of church rituals, which traditionalists viewed as a violent "breaking" of ancient spiritual truth.

Trestles [ˈtrɛslz]: (Noun) In this context, it refers to the Kozly (козлы) — a wooden frame or sawhorses used for public floggings in the Kremlin or city squares. It was a common sight in Muscovite daily life.

Visage [ˈvɪzɪdʒ]: (Noun, Middle English) Derived from Old French. It refers to the form or appearance of a person’s face, often implying a sense of dignity or character. Used here to match the Russian lik (лик), suggesting a resemblance that goes beyond mere physical features to a spiritual or authoritative likeness. 

Strumpet-son [ˈstrʌmpɪt sʌn]: (Archaic Insult) A harsh pejorative. The Russian text uses likhodel'nitsa (лиходельница), which literally means "one who does evil/wrong," but was a common historical slur for a woman of ill repute. Applying a feminine slur to a male child was a common form of derisive parental scolding in Muscovy.

Lore [lɔːr]: (Noun, Old English lār) Collective knowledge or learning, often passed down by tradition. It captures the essence of nauka (наука) in its older sense of "teaching" or "instruction" rather than modern empirical science. 

Gainsaid [ˌɡeɪnˈsɛd]: (Verb, Past Participle) To deny or contradict. Used here to lend a formal, slightly legalistic tone to Lazar’s observation of the city’s irregular justice.

The Varvarsky Krestets (Rus. Варварский крестец; Eng. The Varvarka Cross) was a famous historical crossroads in the Kitay-gorod district of Moscow, where Varvarka Street met the lanes leading to the Ilinskaya and Nikolskaya gates. In the 17th century, it was more than just a junction; it was a vibrant social and educational hub. The Marketplace of Knowledge: In Old Moscow, "krestets" (a crossroads) was a place where people gathered for news, trade, and services. The Varvarsky Krestets specifically became renowned as a labor market for freelance teachers and scribes. The "Masters" of Literacy: Poor clerics, deacons, and literate laymen (often called "masters") would stand there, waiting to be hired by parents to teach their children the Azbuka (ABC) or the Psalter. The Atmosphere: It was a place of loud haggling and stern discipline. These teachers were known for their "heavy hands," believing that physical punishment was the "salt of learning." Thus, when Lazar Palych mentions sending Sen'ka there, he is sending him to a "street school" where the education was as rough as the environment itself.

 Russii [ˈrʌsi-iː]: (Archaic Toponym) A Latinized or archaic orthography used to reflect the 17th-century Slavic title Vseya Rossii (of All Russia). The doubled suffix -ii emphasizes the formal, liturgical genitive case used in the Patriarch's official seal and signature. It distinguishes the historical Muscovite realm from modern geographical designations.

Historical Note for the Reader: The Title of "Great Sovereign" In this passage, the anger is directed at Nikon's use of the title "Veliky Gosudar" (Great Sovereign). The Conflict: Historically, this title belonged exclusively to the Tsar. By adopting it, Nikon claimed "Sacerdotium" (spiritual power) was equal or even superior to "Imperium" (secular power). The Signature: Tsars usually didn't sign documents personally; they had clerks write the text and then affixed a wax seal. Nikon, however, signed his full title by hand, which was seen as an act of immense arrogance and a direct challenge to the Tsar's authority.

 

Churl [tʃɜːrl]: (Noun, Old English ceorl) Originally meaning a free man of the lowest rank, by the 17th century it became a sharp insult for a rude, low-born, or ill-bred person. Perfect for the Russian smerd. 

Crony [ˈkroʊni]: (Noun, 17th-century Oxford slang) A close friend or companion of long standing. Derived from the Greek chronios (long-lasting).

Base-born hind [beɪs bɔːrn haɪnd]: (Archaic) A "hind" was a farm servant or rustic. Adding "base-born" emphasizes the Patriarch’s disdain for someone rising above their "rightful" low station.

Wonted summons [ˈwɔːntɪd ˈsʌmənz]: (Archaic) "Wonted" means habitual or usual. A "summons" is an official call to attend. This captures the sense of приглашение всегдашнее.

Biding no longer [ˈbaɪdɪŋ]: (Verb, Old English bīdan) To wait or endure. "Biding no longer" means he ran out of patience.

Set their seal [sɛt ðɛər siːl]: The legal act of authenticating a document without a manual signature, a symbol of ultimate regal power.

Atheril [aath•ur'il], a mass of coagulated matter caused by a festering wound; a shapeless mass; a complete wreck or ruin. 'Poor fellow! he was smashed all tiv (to) a atheril.' A.S. attor, matter; poison. (Words used in Holderness in the East-riding of Yorkshire. by F. Ross, R. Stead, and Thomas Holderness)

Visage (Middle English/Chaucerian) – The face or facial expression. Used here to elevate the "severe look" to a more formal, antique tone.

Howbeit (Archaic/Biblical) – An archaic conjunction meaning "nevertheless" or "however." Frequently found in the King James Bible.

Wax wroth (Shakespearean/Biblical) – To grow angry. Wroth is the archaic adjective for intense anger. Using "wax" as a verb for "becoming" is a classic stylistic marker.

Faitour (Middle English) – (Chaucer) (The Key Pun) Originally meaning a "doer," it evolved to mean an impostor, a cheat, or a vagabond. It sounds phonetically similar to "Father," mimicking the Sen'ka's wordplay (Tjat' vs Tat').

Howbeit (Archaic/Biblical) – A formal archaic conjunction meaning "nevertheless." It appears frequently in the King James Bible (e.g., 1 Corinthians 14:20) to transition between contrasting ideas. 

O'ertaken (Early Modern English) – A poetic contraction of "overtaken." In historical contexts, being "overtaken by drink" was a common euphemism for drunkenness, suggesting the person was overcome by a force beyond their control.

Wax wroth (Shakespearean/Biblical) – To wax means "to grow" or "to become." Wroth is the archaic adjective for intense anger. This combination creates a heavy, dramatic tone typical of Early Modern English prose.

Tyat’ (Old Russian) – (Dialect) A tender, archaic diminutive for "father" (similar to papa or daddy). It carries an affectionate, domestic connotation common in Russian folklore and peasant speech.

Tat’ (Old East Slavic) – An archaic term for a "thief," "robber," or "clandestine criminal." Inherited from Proto-Slavic tatь. The pun relies on the minimal phonetic difference between the affectionate address and the grave insult. 

Commentary on Logic In the original Russian, the "logic" is a phonetic trap: Sen'ka is making a slip of the tongue (or a daring joke). By using "wax wroth" and "visage," we prepare the English reader for a high-stakes moment, making the "pun" feel like a genuine transgression against a stern patriarch.

Morocco boots – the historical term for (Rus. saf'yannyye sapogi) сафьянные сапоги. Saffian leather was famously known as Morocco leather in England since the 16th century.

Div – a term of ancient origin (Persian/Slavic) meaning a demon or a monster. In the context of the pun, it contrasts the boyar's "divine" act of prayer with his "monstrous" appearance.

Historical Note: Prince Grigory Grigoryevich Romodanovsky (d. 1682) Prince Grigory Grigoryevich Romodanovsky was a preeminent Russian statesman, military commander, and Boyar during the reign of Tsar Alexis Mikhailovich. A key figure in the Razryadny Prikaz (Order of Military Affairs), he was instrumental in the integration of the Left-bank Ukraine (then termed Little Russia) into the Muscovite state. As a leading general during the Russo-Polish War and the Chigirin campaigns, he was both respected for his strategic prowess and feared for his iron-fisted diplomacy with the Cossack starshyna (officers). His career, marked by the complexities of the Schism of the Russian Church and shifting court factions, ended in tragedy. During the Streltsy Uprising of 1682, he was brutally murdered by the rebellious guards in Moscow. In Aleksey Chapygin’s Stepping People, he is depicted as a "great fish" — a visual metaphor for his immense political weight and the "slippery," multifaceted nature of his power.

Glossary & Linguistic Commentary

Velikiy Gosudar / Kholop / Kinovii: These terms are transliterated to preserve the specific Muscovite social hierarchy and ecclesiastical structure, as "Great Sovereign" or "Slave" often fail to capture the 17th-century Russian nuances.

Aud Soss: (C.C. Robinson), this is a Mid-Yorkshire epithet for the Devil. Used here by Nikon, it adds a visceral, earthy dread to his final pronouncement, implying the food is spiritually "heavy" and fallen.

Tul / Tiv / Ta: These northern prepositional variants are assigned to Romadanovskiy. In the text, "tul" is used before consonants and "tiv" before vowels (e.g., tiv all), marking him as a man of the northern dialects or lower "common" speech compared to the Patriarch.

Theow: An archaic term for a slave or bondman. It serves as the perfect linguistic equivalent for kholop, emphasizing a status of total servitude.

Bletsung / Bledsian: From the Old English root for "bless." I used the noun form bletsung for the Patriarch’s "blessing" to make his speech sound ancient and liturgical, while the Bojarin uses the verb bledsian when pleading.

Wreththe: The Middle English spelling of "wrath." It suggests a more guttural, heavy emotion than the modern word.

Cloister (n.): (Middle English cloistre) A monastery or convent. Used here to translate «киновия», emphasizing the secluded, communal life of monks. 

Sedition (n.): From Old French sedicion. In this context, it replaces the Slavic «крамола», denoting conduct or speech inciting people to rebel against the authority of the Church or State.

 Style oneself (v.): An archaic way to say "to call oneself" or "to use a specific title." Fits the formal diplomatic dispute over the title "Great Sovereign." 

Sooth (n.): (Old English sōth) Truth. "To speak the sooth" is a common archaic idiom found in Middle English poetry and Shakespeare. 

 Vladyko (n.): A loanword kept from the original to preserve the specific Orthodox flavor. In English linguistic tradition, such terms are often retained in italics to show "local color." 

Kin (n.): (Old English cynn) Family, race, or relations. Used in the curse to signify that the punishment falls upon the entire bloodline.

Kramola (n.) Etymology: From Old Church Slavonic kramola (rebellion, strife, sedition). Definition: An archaic Slavic term denoting secret plotting, treason, or internal discord. In the 17th-century context, it specifically refers to "churchly sedition" (церковная крамола) — opposition to the official reforms of Patriarch Nikon. Using it alongside "churchly" emphasizes the political and religious gravity of the act, suggesting a crime against both God and the State. 

Kholop (n.) Etymology: Old East Slavic xolopъ. Definition: Historically, a category of unfree persons in Russia (roughly translated as "serf" or "bondman"). However, in the 16th and 17th centuries, it was also a formal term of extreme humility used by subjects (even high-ranking Boyars) when addressing the Tsar. By calling himself the "Tsar’s kholop" while refusing to be the "Patriarch’s kholop," Romadanovsky is asserting a legal and political distinction: his only master is the Sovereign, not the Church leader.

Schoolmaster (n.) — A man who teaches letters, grammar, or the alphabet. In the Russian 17th-century context, this is the person who taught the azbuka and the Psalter.

Master (n.) — Used here as a title of respect for the head of the household (Lazar Palych).

Tat' (n.) — (Old Russian: тать) An archaic term for a thief or clandestine robber.

Faitour (n.) — An archaic English term for a deceiver, vagabond, or "false-doer," used here as a stylistic gloss for tat'.

Evildoress (n.) — A female doer of evil. Using the feminine suffix -ess for a male character acts as a biting insult, likening his character to a strumpet or a wicked woman.

Blashy (adj.) — (Mid-Yorkshire Dialect) Watery, weak, or nonsensical. Used for "empty, idle talk."

Wit (n.) — Mental capacity or common sense. To "gain wit" meant to learn sense through discipline.

Ill custom (n.) — Archaic way to say "bad habit" (худа звичка).

Nurture (v.) — Here used for "заниматься сыном" (upbringing). It sounds warmer and more historical than "educate."

Wont (adj./v.) — An archaic word meaning "accustomed" (не звик братися). "He was not wont to..." is very Shakespearean.

Slay (v.) — A stronger, older word for "kill" (убить).

Watch-week (n.) — A translation for "служилая неделя". In the 17th century, soldiers served in shifts or "watches." 

Toilsome (adj.) — A more atmospheric word for "маетная" (tiring, wearying). 

Lavka (n.) — It refers to a small shop or booth in the market. 

Byre (n.) — An archaic and dialect word for a "cattle-shed" (хлев).

 Drew nigh (v. phr.) — A classic biblical/archaic expression for "approached" (время придвинулось). 

Must needs (adv. phr.) — An old English construction used to express necessity (надо идти).

Words pertaining to the Dialect of Mid-Yorkshire; with others peculiar to Lower Nidderdale; to which is pre-fixed an outline grammar of the Mid-Yorkshire Dialect, by C.C. Robinson.

Soss [saos], a heavy fall. 'He slip't off stee (ladder) an com doon wi sike a soss.' 

Aud Tut, Aud Things, Aud Beats (Boots), and Aud Soss, one of the complimentary names bestowed on the devil. 

Soss [sos, suos-], v. n., v. a., and sb. to fall, or tread heavily implying a forceful yielding to pressure, as when a weighty stone is let fall into mud, or the feet plash through it. Also, Soss, sb. a puddle; and Soss, v. n. and v. a. to lap. Wh. Gl.; gen. The word is also used sub-stantively, in the last connection, for the liquid lapped, or intended for lapping. Called also lap [laap-]. In conversation, the noun to which the verb is related is often left to be understood, as in the phrases, 'It went soss,' i. e. on the ground; 'to come soss – 'to come in contact with the object understood. 

Aud Soss [aoh-'d Sos-], the devil; Mid. 

Teav [tri-h'v]; or Tiv [tiv-]; or Tev [tev]; or Tuv [tuov]; or Tea [ti-h']; or Tuh [tu]; or Tae [teli'-]; or Ti [ti]; or Ta [te]; or Til [til']; or Tul [tuol-], prep, forms of to. prep, forms of to. Some are but occasional, yet all heard. The v forms usually find place before vowels, ignoring any h's which may stand in the way. They are, too, employed occasionally as emphatic words, and occur in pause, but not necessarily. At times, they are heard before the usual contracted form, of the definite article [t']. The consonant v will occur also before to compounding with or preceding another word, as in [tiv' tu-di'h'], to, or, until to-day. This [tu] is the usual form in the connection indicated; and is also used in other ways, but, considerable as this usage is, it is not very noticeable. In toward, tiv and tuv are employed, and, but very occasionally, tul. Old people are partial to [ti'] in this connection. The least used form is tul, which impresses one as having merely strayed north, and is the less heard as advance is made in this direction. It is a form distinguishing southern speech. Tiv and til may be set down as the most used forms, in connected speech; the last form being regarded as the most characteristic. Ti is highly distinctive. Tuv straggles south, by way of Craven, but is essentially a rural form. [Ti] and [te] acquire [h'] in pause and emphasis, and are so constantly heard with this form in addition that it may readily be taken for being an obligatory one in relation to the word, however used.

Blash [blaash•], v.a., v.n. sb. to splash; The word has also a figurative use in the sense of toiling slavishly. Blash is applied to water, familiarly, or to anything of a watery nature. Weak tea, or poor ale, is blash, or blashy, adj. Wet weather is said to be blashy, too. Nonsense is blashy talk, blash, or blish-blash, as in the Wh. Gl.

Anglo-Saxon Words

ATTERCOPPE

From the 11th century, attercoppe is the Old English word for a spider; it literally means “poison head.”

BREÓST-HORD

Breóst-hord literally means “breast-treasure,” in Old English literature to refer to the heart, the mind, or the soul — a person’s inner workings and feelings.

CANDELTREOW

A candlestick, but also the word candeltreow—literally a “candle-tree”—8for a candelabra, or a candlestick with more than one branch. Here means shandal (Rus.) from old French chandelier.

CUMFEORM

Cuma (a “comer”) - a houseguest, a visitor, or a stranger. 

EALDOR-BANA

An ealdor-bana, literally a “life-destroyer,” something with fatal or murderous consequences.

EARSLING

Equivalent of “arse,” ears or ærs, means “in the direction of your arse”—or, in other words, backwards.

EAXL-GESTEALLA

Shoulder or armpit, or for the humerus bone of the upper arm. Literally a “shoulder-friend”— closest and dearest friend.

EORÞÆPPLA

Cucumbers were “earth-apples”—eorþæppla ( Old English).

FRUMBYRDLING

An 11th century word for a young boy growing in his first beard.

GESIBSUMNES

Gesibsumnes (the ge–pronounced as “yeah”) literally means something along the lines of “collective peacefulness.” It referred to the general feeling of friendship, companionship, or closeness between siblings or members of the same family.

GLÉO-DREÁM

Dreám meant “joy” or “pleasure” in Old English (not swefen). Gléo-dreám literally means “glee-joy,” but it specifically referred to the feeling of pleasure that comes from listening to music. The sound of a musical instrument, sometimes called orgel-dreám (literally “pride-pleasure”), while the art of ability to play an instrument was dreámcræft.

HLEAHTOR-SMIÞ

This “laughter-smith” is someone who makes you laugh.

HLEÓW-FEÐER

Hleów-feðer means “shelter-feather,” but is used figuratively in some Old English literature to refer to a protecting arm put around someone.

INSTICCE

A general prickling or tingling sensation—what we’d now call pins and needles.

LÁRÞÉOW

Lárþéow—which later became lorthew before it disappeared from the language in the mid-13th century—was an Old English word for a schoolteacher. It literally means “teaching-slave.”

MEOLCLIÐE

Meolcliðe, meaning “milk-soft,” was used to describe anything or anyone exceptionally gentle or mild-tempered.

ON-CÝÐIG

On-cýðig literally means “un-known,” but that’s not to say that it meant the same as “unknown.” Although its exact meaning is debatable, it’s thought on-cýðig referred to the despondent feeling caused by missing something that is no longer close at hand—in other words, the feeling of “knowing” about something or someone, and then either having to leave it behind, or having it taken from you.

SÆFLOD

The “sea-flood” was the incoming tide in Old English.

SELFÆTA

A “self-eater” was a cannibal—or, by extension, an animal that preyed on other animals of the same species.

UNWEDER

And when the weather gets bad, it’s no longer “weather” but “un-weather”—an Old English word for a storm.

Medieval Terms

A

1. Acclumsid: numbed, clumsy.

2. Aceasecomic: One whose hair was never cut. 

3. Acopon: A southing salve, poultice, or plaster to relieve pain. 

4. Adam’s Ale: A humorous term for water, the only drink for Adam and Eve. 

5. Afterling: An inferior 

6. Agrum: A swelling of the cheeks or mouth. 

7. Agauw: To horrify, to cause shuddering. 

8. Aimcrier: An applauder or encourager; the pers on who cried “Aim!: to encourage an archer; the one who stood near the target to report the results of each round. 

9. Aletude: Obesity, bodily fatness. 

10. Ataballes: Kettle-drums. 

B

11. Back-slang: The technique of pronouncing words backwards. 

12. Backstress: A female baker. 

13. Barilla: A marine plant used in manufacturing soap. 

14. Bawdreaming: Bawdy misbehavior. 

15. Bedswerver: A person unfaithful to the marriage bed. 

16. Beek: to bask in the sun or before a fire. 

17. Bellibone: A lovely maiden, pretty lass. 

18. Bell-penny: Money one saves for his own funeral. 

19. Bellytimber: Food. 

20. Blashy: Thin or weak, as applied to tea or beer. 

21. Blob-tale: A tattle-tale or gossip. 

22. Blonk: A large, powerful horse. 

23. Blore: To cry out or bleat and bray like an animal. 

24. Blutter: To blurt out. 

25. Boose: A cow stall. 

26. Brangle: To squabble or brawl. 

27. Breedbate: A person or something that creates strife. 

28. Bubble-bow: A lady’s pocketbook. 

29. Bugle-beard:A shaggy beard like buffalo hair. 

30. Bulse: A package of diamonds or gold dust. 

31. Butter-teeth: The two upper middle incisors. 

C

32. Calliblephary: A coloring for eyelids. 

33. Carked: Fretfully anxious. 

34. Chair day: The evening of life, that time when a person is old and usually infirm but passes his time in ease and comfort. 

35. Chinkers: money, coins. 

36. Chitty-face: A person with a thin, pinched face; a term of contempt. 

37. Corsned: The ordeal by bread, a medieval test to determine guilt. The accused was ordered to swallow an ounce of bread consecrated by a priest with an exorcism. If he went into convulsions he was pronounced guilty, but if he had not reaction he was proclaimed innocent. 

38. Cosh: A small cottage, hut. 

39. Crinet: A hair. 

40. Cruck: Peasants lived in cruck houses. These had a wooden frame onto which was plastered wattle and daub, which was a mixture of mud, straw and manure. 

41. Crug: Food 

D

42. Daggle-tail: An untidy woman. 

43. Darg: A day’s work. 

44. Dentiscalp: Toothpick. 

45. Dimpse: The dimming of daylight, twilight. 

46. Donge: A mattress. 

47. Downsteepy: Steeply descending, precipitous. 

48. Drassock: A drab, untidy woman. 

49. Dretch: torment. 

50. Dringle: To waste time in a lazy manner. 

E

51. Earthapple: A cucumber or potato. 

52. Eldnyng: Jealousy or suspicion. 

53. Erendrake: A messenger. 

54. Eyethurl: A window. 

55. Eyndill: Jealous. 

F

56. Fadoodle: Nonsense, something foolish. 

57. Faffle: To blow in sudden gusts. 

58. Fairhead: Beauty. 

59. Fanger: A guardian, one who protects, as do fanged animals. 

60. Farnet: A company of attendants. 

61. Fasels: Chick-peas, kidney beans. 

62. Fearbabe: A thing designed to scare a baby. 

63. Feat: A dangling curl of hair. 

64. Feather-head: A silly, lightheaded person. 

65. Fellowfeel: To share another’s feelings, to sympathize with. 

66. Felly: Harshly, destructively. 

67. Firefanged: Scorched, overheated. 

68. Fizgig: A frivolous person, especially a woman. 

69. Flag-Fallen: Unemployed. 

70. Flactchet: A sword. 

71. Fleak: An insignificant person. 

72. Flerd: Deceit. 

73. Flesh-spades: Fingernails. 

74. Fliperous: A proud gossip, a prattler. 

75. Floccinaucinihilipilification: Belittling others’ achievements. 

76. Flockard: A veil floating from a headdress. 

77. Flosh: A swamp or stagnant pool overgrown with weeds. 

78. Fnast: To pant or snort. 

79. Fonkin: a little fool. 

80. Fopdoodle: A simpleton. 

81. Frush: To crush, strike, or break. 

82. Fucus: Rouge made from rock lichen, which produced a 

red dye. This false color became a cosmetic cover-up. 

G

83. Gang-teeth: Projecting teeth. 

84. Gaptoothed: Having teeth set wide apart. 

85. Gardyloo: A warning cry before throwing dirty water from windows into the street. 

86. Givel: To heap up. 

87. Gleed: Squint-eyed. 

88. Glop: To swallow greedily. 

89. Gofe: The pillory. 

90. Graff: To dig. 

91. Gundygut: A glutton. 

H

92. Hadivist: To express regret at making a mistake. 

93. Ha-Ha: A sunken trench or ditch not visible until someone steps into it. 

94. Handband: A covenant made by joining hands. 

95. Hardshewer: A stonemason. 

96. Heanling: A humble or base person. 

97. Hoddypeak: A simpleton, blockhead. 

98. Hoful: Careful. 

99. Hoodpick: A miser or skinflint. 

100. Hudder-mudder: Secrecy, privacy. 

101. Hufty-tufty: A braggart. 

102. Hum: A strong liquor, a mixture of ale or beer and spirits. 

I

103. Ilimp: To happen, befall. 

104. Inwit: Conscience. 

105. Iqueme: Pleasing, agreeable. 

106. Istink: Transitive verb – to smell. 

107. Iswonk: Toil, to work. 

J

108. Jubbe: A large vessel for liquor. 

109. Juvament: Aid!; Help! 

K

110. Keak:To cackle. 

111. Kell: A woman’s headdress, cap. 

112. Kerchief-of-pleasance: An embroidered cloth presen

ted by a lady to her knight to wear for her sake. He was bound by the 

code of honor to upt it on his helmet. 

113. Kew-Kaw: Upside down. 

114. Kidcote: Prison. 

115. Killbuck: A fierce looking fellow. 

116. Killcow: A braggart, swashbuckler, or bully. 

117. Kiss the Hare’s Foot: To be so late as to miss dinner; to eat left-over scraps. 

118. Kissing comfits: sweets to make the breath pleasant. 

119. Knosp: An architectural ornament in the form of a bud or knob. 

L

120. Landcheap: A fine paid to the lord of a manor when leaving his land. 

121. Lennow: Flabby 

122. Lickspigot: One who fawns or behaves in a servile manner. 

123. Lip clap: Kissing. 

124. Lovecup: a local market duty or tax. 

125. Lubber-word: Food of no nutritional value, “junk food” 

M

126. Magsman: A swindler. 

127. Maw-wallop: A badly cooked mess of food 

128. Melpomenish: Tragic. 

129. Mentimutation: A change of mind. 

130. Merry-gall: A sore produced by chafing. 

131. Merry-go-down: Strong ale. 

132. Mildful: Merciful 

133. Misgloze: Misinterpret 

134. Mobard: Clown, boor. A term of contempt. 

135. Mubblefubbles: Melancholy 

136. Muckender: Bib or handkerchief 

137. Mumper: a beggar, one who sponges off others. 

138. Mung: A crowd of people. 

139. Murfles: Freckles or pimples 

N

140. Nabcheat: A hat or a cap. 

141. Nesh: Fresh, delicate, soft, as a

pplied to fruit, vegetables, and foliage. 

142. Nickpot: A fraudulent innkeeper. 

143. Nithe: envy, hatred 

144. Nose of Wax: A fickle personality. 

145. Nott-headed: Having hair closely cut. 

146. Nyle: Fog or mist. 

O

147. Odam: A son-in-law. 

148. Oddwoman: A female umpire or arbitrator. 

149. Okselle: Armpit. 

150. Ongle: Claw. 

151. Ong-tongue: a gossip, a tattle-tale. Same as blob-tale. 

152. Outwit: Knowledge, information, or learning that one gains. 

P

153. Paggle: To bulge or hang loosely. 

154. Pancart: A placard with public notices. 

155. Pash: Forehead. 

156. Penistone: Course woolen cloth 

woven in the town of  Penistone, England. 

157. Philotimy: Love of honor. 

158. Pingle: To eat with very little appetite. 

159. Pitchkettled: Puzzled. 

160. Poop-Noddy: A fool or simpleton. 

161. Poplolly: A little darling; a female favorite; or a mistress. 

162. Porknell: One who is as fat as a pig. 

163. Pumpkinification: Pompous behavior or exaggerated 

praise. 

164. Purfle: to decorate or adorn. 

Q

165. Quetch: To moan and twitch in pain. 

R

166. Reaks: Pranks or practical jokes. 

167. Recooper: Recovery. 

168. Redmod: Hasty or rash action. 

169. Reelpot: One who makes a drinking pot go around. 

170. Ribble: A wrinkle, furrow. 

171. Ringo: A treat; a sweet made from the 

candied root of the sea holly. 

172. Rixle: To rule, or have dominion over others. 

173. Roaky: Hazy, nebulous, not clear. 

174. Roberdavy: A kind of wine in the 16th

and 17th centuries. 

175. Rooped: Hoarse, as with bronchitis or a throat cold. 

176. Rutterkin: A swaggering gallant or bully. 

S

177. Samded: Half-dead. 

178. Sanap: a strip of cloth placed over the outer part 

of a tablecloth to keep it from being soiled. 

179. Scrogglings: Small, worthless apples left hanging

on a tree after the crop is gathered. 

180. Scrow: The sky. 

181. Shab: To get rid of, or to put something over on someone. 

182. ‘sheart: Shortening of the phrase 

God’s heart, meaning to make an oath. 

183. Shongable: A tax on making certain shoes. 

184. Slibber-sauce: A nauseating concoction that is used for medicinal purposes. 

185. Sloomy: Lazy, dull, sleepy. 

186. Smellsmock: A licentious man. 

187. Snapsauce: Pilfering food; or licking one’s fingers after a meal. 

188. Snawk: To smell. 

189. Snirtle: To snicker. 

190. Snotter-clout: A pocket handkerchief. 

191. Spitchcock: Eel cooked with bread crumbs. 

192. Spit-frog: A small sword; or 

a term of contempt. 

193. Spuddle: To assume an air of importance withut 

reason; or to make trifles seem important. 

194. Squiddle: To waste time with idle talk. 

195. Squint-a-pipes: Slang for a squinting man or woman. 

196. Steven: The voice, a loud outcry; a set time, or 

appointment. 

197. Stoop-gallant: Something that humbles the great and 

makes one a mere man. 

198. Storge: A natural love, especially of parents for their 

children. 

199. Straight-fingered: Thoroughly honest. 

200. Suggill: To beat black and blue. 

201. Swerked: To become troubled, gloomy. 

T

202. Tablinghouse: A gambling house. 

203. Teenful: Troublesome, irritating. 

204. Tenterbelly: A glutton. 

205. Theek: To cover a roof with straw thatch; or to protect. 

206. Theow: A servant or slave. 

207. Thibble: A stick used to stir porridge. 

208. Thigging: Begging. 

209. Thrip: To snap one’s fingers. 

210. Thrunch: Very angry, displeased. 

211. Tidliwink: A tavern. 

212. Tipsycake: Cake saturated with wine or liquor, 

stuck with almonds, and served with custard. 

213. Tirliry-puffkin: Light-headed, flighty woman; or a flirt. 

214. Trantles: Articles of little value. 

215. Trundle-tail: A low-bred dog. 

216. Turngiddy: Dizzy 

217. Tutmouthed: Having protruding lips or 

a projecting lower jaw. 

218. Tuzzy-Muzzy: A collection of flowers. 

U

219. Ug: Fear or dread 

220. Umbecast: To consider or ponder. 

V

221. Vasquine: A petticoat 

222. Vecke: An old woman. 

223. Vellication: A twitching or convulsive movement. 

224. Venenate: To poison 

225. Voil: A town. 

W

226. Waghalter: A rogue likely to swing in a gallows. 

227. Wallydraigle: A worthless, slovenly woman. 

228. Wam: A scar 

229. Wang-tooth: A molar (tooth) 

230. Welkin: A sky with wooly clouds. 

231. Wheeple: An ineffectual attempt of a man to whistle loudly. 

232. Whifling: An insignificant creature. 

233. Whipperginnie: An abusive term for a woman. 

234. Whistersnefet: A blow to the ear. 

235. Whiteliver: A coward. 

236. Whoopubb: A hubbub. 

237. Widdershins: Unlucky, prone to misfortune. 

238. Wind-sucker: An envious, covetous person. 

239. Wink-a-peeps: eyes. 

240. Woodness: Madness, insanity. 

241. Woup: A ring of plain metal, unset with stones. 

242. Wurp: A glance of the eye. 

X

243. Xenodochial: Hospitable to strangers. 

244. Xiph: A swordfish. 

Y

245. Yarken: To prepare. 

246. Yerd: To beat with a rod. 

247. Younghede: A youth. 

248. Yuky: Itchy. 

Z

249. Zegedine: A drinking cup. 

250. Zopissa: An old medicinial application that was made from the wax and pitch scrapped from the sides of ships. 

251. Zuche: A tree stump. 

𝐔𝐬𝐞𝐟𝐮𝐥 𝐥𝐢𝐧𝐤𝐬:

Middle-english Glossary

Wuthering-Heights Glossary