What is the correct depth of the grave? Regulation of burials in Russia. Depth of the grave: requirements and necessity What is the distance between the graves in the cemetery

This tradition dates back to 1655, when all of England was devastated by the bubonic plague. In these terrible years, people were afraid of the spread of infection, and the mayor of London issued a special decree that regulated how to deal with the bodies of dead people in order to avoid the spread of infections and infections. It was then that it was decided to bury the graves to a depth of 6 feet (2 meters). Many people doubted that this was the right decision, because the infection was primarily carried by insects, not dead bodies. Be that as it may, this standard has remained to this day.

In the US, for example, the depth standard varies from state to state. In many cases it is 18 inches. It turns out that the authorities of some states believe that one and a half meters is enough. But there are also cases when dead people are placed at a depth of 4 meters: this is done so that there is room on the surface for other dead people. Usually this procedure is used in the case of relatives and close people.

2 meters of depth is considered today the most common standard. Depths greater than this can cause problems, for example, in New Orleans, where there are many underwater streams. Moreover, there were cases when coffins buried too deep were pushed out from the bottom of the soil.

In Great Britain, for example, people adhere to the same standard adopted several centuries ago. It is clear that the reason is quite different. It is impossible to bury too close to the surface, so that the corpse, for example, is not dug up by animals, so that it is not exposed in heavy rain, etc.; And it's hard to dig too deep.

However, in the modern English-speaking world, "six feet" is more of an idiom than a real rule. The dead are buried at different depths, depending on local conditions and customs.

Some associate this directly with church customs. The land for burial in Christianity is consecrated, and only its upper three meters are “consecrated”. Therefore, the desire to bury the dead precisely at such a depth is associated either with a historical habit or with religious beliefs.

We find examples in the literature of how suicides, hypocrites (at that time it was considered sinful) and other unworthy people sought to be buried either outside the cemetery fence, or below the level of three meters. Among other things, there are purely pragmatic reasons. In our latitudes, the depth of freezing of the earth is up to 180 cm (just 6 feet). Above this level, the water in the soil freezes in winter and melts in summer - expanding and contracting. Accordingly, it stirs and shakes everything that is at an insufficient depth. Below the level of freezing, the dead are somehow calmer. Coffins will last longer.

Since ancient times, people have been burying their dead. Accompanied by the mourning living, the dead go to the land from which they came. Funeral rites were present in all cultures, although sometimes they had significant differences. One of the most common ways of burial was and remains burial in earthen graves.

In addition to ritual burial, it also has important practical significance. Having said goodbye to the soul, the body loses its vitality and begins to rapidly decompose. This process poses a serious danger to living people; cadaveric substances released during decay can be deadly. It is even worse if the death was caused by an infectious disease. Terrible epidemics that claimed thousands of lives were often caused by the opening of old graves and the release of pathogens dormant there.

The first of the Russian rulers who realized the need to form and observe certain sanitary rules that determine how deep the grave should be was Peter the Great. In 1723, by royal decree, he ordered to dig graves to a depth of at least 3 arshins, which is just over 2 meters in the modern system of measures. With this command, the ruler hoped to prevent possible epidemics, and, as time has shown, he was right. Failure to comply with the decree, the poor condition of the cemeteries led to the plague in 1771.

Alexander I introduced punishments for "funeral crimes" - non-compliance with the norm of the depth of the grave. But the problem did not disappear, there was a catastrophic lack of cemeteries and places for them. Cases of burial of new dead in old graves were the norm. Only at the very end of the nineteenth - the beginning of the twentieth century, the situation began to change, clear instructions were developed, it was determined how deep the grave was dug and how the cemeteries were arranged, and serious control over the implementation of these instructions was created.

Grave depth according to sanitary standards

The arrangement of cemeteries is specified in detail by federal legislation and regulations of local authorities. All rules are based on clearly formulated and time-tested standards of sanitation and ecology.

What determines the depth of the grave for a person

- Earth

The deceased returns to the ground, and the depth of the grave will depend largely on its properties. Two meters deep, the soil must be dry and light, let air through, otherwise a cemetery cannot be arranged on such land.

- Water

The body must be protected as much as possible from contact with groundwater. This is necessary in order to avoid contamination of water with putrefactive decomposition products of organic matter. Therefore, it is strictly forbidden to locate cemeteries in areas where groundwater is more than two meters deep from the surface of the earth. It is the properties of the soil and the level of standing groundwater that must be guided by determining the depth of the grave in each specific area.

- Natural disasters

A logical ban on the construction of cemeteries in areas prone to frequent landslides and collapses, flooding, in swampy areas.

- Culture and religion

Some religions have clear prescriptions for every stage of the life of believers, including for the arrangement of the grave and burial. Of course, they must be observed in strict accordance with the requirements of sanitation, otherwise serious problems cannot be avoided.

Grave depth according to GOST

There is GOST R 54611-2011 - these are household services. Services for the organization and conduct of funerals. General requirements All circumstances affecting the grave itself and ensuring sanitary safety were carefully revised and formalized in the form of a federal law. It is called "On Burial and Funeral Business", and all actions in this area must be coordinated with it.

1. The maximum depth of the grave pit should be no more than 2.2 meters. Further immersion threatens close contact with the waters of the soil. Depending on local conditions, the depth may vary, but the distance to groundwater in any case should be at least half a meter.

2. The minimum depth in accordance with the law is one and a half meters (measured to the coffin lid).

3. The measurements of the grave pit are at least 2 meters long, 1 meter wide, 1.5 meters deep. The size of children's graves can be reduced. The distances between grave pits should not be less than a meter on the long side and less than half a meter on the short side.

4. A slab or an embankment must be installed over the grave. There are also certain requirements for it, so it should be no more than half a meter in height. The embankment is an additional protection of the grave from the effects of surface water, it should protrude beyond the edges of the grave pit.

5. If the deceased is buried in a sitting position, it is necessary to ensure that the thickness of the earth layer above him is not less than one meter, including the grave mound.

6. In exceptional cases, mass graves are dug to a depth of at least two and a half meters (when coffins are buried in two rows). The bottom of the grave pit, of course, should not reach the groundwater level by at least half a meter. The upper row of the burial is at least half a meter away from the lower one.

Compliance with the rules for the construction of cemeteries and a certain depth of digging graves ensures the sanitary safety of the population and should be carried out everywhere.

when burying a coffin with a body, the depth of the grave should be determined depending on local conditions (the nature of the soil and the level of standing groundwater); at the same time, the depth should be at least 1.5 m (from the surface of the earth to the lid of the coffin). In all cases, the mark of the bottom of the grave should be 0.5 m above the groundwater level. The depth of the graves should be no more than 2-2.2 m. The grave mound should be made 0.3-0.5 m high from the ground.

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Sooner or later, every person has to experience the pain of losing a loved one. In the Orthodox religion, it is customary not to bury a person, but to bury him in a cemetery. But surely few people thought about why the dead are buried at 2 meters. We must immediately make a reservation that this is the world standard, but it may vary slightly in one direction or another, depending on the region.

The history of the standard

In English, there is a phrase "six feet down." It means death or burial, because exactly 6 feet means 2 meters. This tradition dates back as far as 1655. At that time in England there was a large number of deaths due to the plague disease.

For this reason, people were very afraid of the infection, which spread very quickly. To protect the population from infections, London issued a decree to make burials exactly 6 feet. That is why they bury two meters, because from such a depth, according to the measure, the infection cannot spread. Many people do not agree with this opinion. But be that as it may, this tradition has remained alive to this day.

Why are they buried to a depth of 2 meters - a modern version

Of course, modern people try to adhere to the traditions regarding the digging of grave pits. But as mentioned above, its depth may vary slightly depending on the region. This is due to the fact that each region has different climate conditions. After all, it is very important to choose such a depth of the grave during burial in order to protect the body as much as possible from groundwater and so that animals do not dig a hole and torment the body.

The depth of the grave depends on the following factors:

• Earth. It should be light and airy, breathable and dry. Otherwise, it is impossible to equip a cemetery on land that does not meet the standards.
• Water. The body should be protected as much as possible from the ingress of groundwater into it. First of all, this is done in order to avoid contamination of water with putrefactive decomposition products of organic substances.
• Natural disasters. It is not allowed to equip the cemetery in areas where landslides, landslides and floods often occur.

According to GOST standards, the grave pit should have a length of 2 meters, a width of 1 meter, and a depth of 1.5 m to 2.2 m. What kind of pit the cemetery workers will dig depends also on local conditions. The main thing is that the standards are not violated.

The Lord is always with you!

Every person in life is faced with a load of problems and responsibilities. Another problem may be the death of a relative. After all, everyone dies sometime, you need to treat this with understanding.

The deceased relative must be buried. But how to do that? From a legal point of view, this is a rather difficult question. Let's go in order.

In this article, we will look at what to do after the death of a person and how to minimize all the hassle.

What is a legal funeral?

It would seem that these are such banal things that do not require explanation even for a child, but in fact, this is not so. There is a legal side to the funeral process, which still needs to be explained.

It's important to understand! Jurisprudence determines almost every nuance of this issue, except, of course, religion and its religious rites. And already from the point of view of jurisprudence, the funeral process is the collection of documents on the legal death of a person and the burial of the body. Note that for jurisprudence, the part in which all the necessary papers for burial are compiled is important.

It cannot be said that the legal side ignores the conditions of burial. The legislation of the Russian Federation defines many conditions and standards for the burial of the body.

Funeral rules?

In the funeral process, as in any other process, there are rules. There are quite a few of them, especially if you take into account not only legal, but also religious rules.

Religious rules are established by the church of the faith that a person professed during his lifetime. As a legal act, they are not registered anywhere. But the legal rules are controlled by the legislation of the Russian Federation, but, of course, they do not violate the religious faith of a person.

That is, it turns out that legal and religious rules have such a complementary chain.

First, let's look at the rules of jurisprudence. The legislation of the Russian Federation annually tightens the rules for the burial of bodies, since even in this nuance the number of fraudulent schemes is growing. Toughening relate specifically to the allocation of land for the burial of the body. They were provoked by fraudulent schemes, the essence of which was the sale of land. It happened that there was only one grave in a large area, and the scammers sold the rest of the plot. Since before the innovations, all the territories of the cemetery belonged to the administration of these cemeteries, their management acted as fraudsters accordingly.

It's important to understand! According to the new legislation of the Russian Federation, now no more than 4 m 2 will be allocated to the site, two graves can be formed on such an area. Changes did not pass by and related burials. Now they will be allocated no more than 11 m 2. Of course, the Government of the Russian Federation will adopt new changes, but this is all in the future, and at the moment the standards are the same.

In addition to such standards for the size of graves, we recall that this site is designed not only for burial, but also for a table and a bench. In theory, it is not mandatory, but the vast majority of people adhere to this rule. If relatives do not consider it necessary to set up a table and a bench, then the place remains empty, you can even plant flowers. It is strictly forbidden to make a second burial of the body in this area, allegedly arguing that why should the place be empty. A single grave and is calculated for one person. Such a rule.

Grave regulations?

Even in the formation of a grave, RF law defines the exact structure.

It takes a long time to notify the cemetery management about all the nuances of this case, they are all the same.

The Federal Law of the Russian Federation determines that the depth of the pit should be at least 1.5 meters, but not more than 2.2 meters. The height of the earthen embankment above the surface of the earth should not exceed the size of half a meter.

There are some errors in such standards, which are determined by the characteristics of the local topography and soils, which is why the administration of the territory must warn about such moments on its own.

Family graves?

Standard graves still do not require a deep explanation, so let's move on to family graves.

A related burial is a place in a cemetery, strictly on the territory of which the bodies of relatives and families are buried. That is, in this place all people are related to each other, there are no strangers.

From the side of the law, this aspect requires huge legal attention, which in fact it receives.

Family burials have been popular since the Middle Ages. It is known that earlier only in this way people were buried. The bodies of relatives were buried right on their residential plot behind the house. Wealthy people created crypts and large commemorative burials for their families. And now it is still common in Russia.

Family burial is one approach to burying a body. Consider all its advantages.

• It is known in advance where the body can be buried.

• No need to worry and buy a land plot in a cemetery, taking on all the complex legal manipulations of the purchase.

In addition to this, there are certain conditions.

1. Absolutely any cemetery in Russia can allocate a territory for a related grave.
2. For the burial of the body in a family grave, the desire of the deceased himself or the desire of relatives is necessary.
3. For burial, a mandatory factor is the permission of the cemetery administration, which must be in writing. In fact, this is pure formality, since the administration has no authority to refuse this.

There are rules for this type of burial. In this case, we consider legal rules.

1. Relatives themselves choose the type of burial. This may be burial in a coffin or urn burial as a result of cremation.
2. A family grave is created only for close relatives - grandmothers, parents, children. To do this, you need a document confirming the relationship. If a person is in a different degree of kinship, then it is not allowed to bury him in a family grave.
3. To bury the second body in this grave, it is necessary to endure the period of sanitation, which lasts 15-20 years. It is determined for each region.
4. The cemetery management is obliged to prepare and develop a burial plan immediately after the relatives collect and provide them with all the necessary papers for such a mournful procedure.
5. The department also checks the territory for sanitary readiness for a new burial.
6. With such a funeral, relatives are also entitled to state compensation.

Become incomprehensible aspect of the term of sanitation. The sanitary period is the time after which it is allowed to bury the body in the same grave. In fact, this period applies only to coffins; after a person's cremation, an urn can be buried at any time, because there is no sanitary period for it.

This period is necessary for less harm to nature. The cemetery administration will categorically prohibit burying a coffin with a human body before the deadline, you don’t even have to try to ask. This is contrary to all norms and rules, and their violation provides for legal liability.

The question also arises, how to acquire a plot for a family burial? Actually, it's pretty easy. At the moment, there are auctions that sell territories specifically for family burials. That is, it is not required to buy several sites at once and allegedly connect them. This is terribly inconvenient and would not be a family burial.

From many large cities there are even electronic services and sites on the Internet offering such funeral services. Their main advantage lies in the convenience and comfort of use, you do not need to go somewhere to decorate the site.

Burial papers?

Even for such a procedure, a clear set of papers is required. Of course, each method of burial requires its own bouquet of documents, but we will consider the standard package for the usual case. Under the usual case is meant the burial of a person in a coffin accessible to all.

• Stamp death certificate. This document is very important, it is issued by the MFC department after the relatives present a death paper.

• Passport of a relative who took over the entire organization of the funeral.

• A written contract with a funeral company that provides the necessary funeral services. It is also better to provide a receipt for payment of these funeral services.

The whole procedure is filled with legal aspects. For the most part, they appear in documents, since each step requires its own documents. Papers are needed even in order to pick up a person from the morgue and obtain the necessary document about his death.

It's important to understand! That is why in such a matter it is recommended to immediately contact a lawyer or hire a legal representative, and transfer all problems with the funeral to the ritual agent. This is necessary, because sometimes in this grief it is very difficult for a person to get together, and documents require utmost attention.

Also, after the death of a person, it is necessary to remember that he left an inheritance, which, by law or by will, can go to you. In order to defend the property and take possession on time, it is also better to use the services of a lawyer who can consult. If there are any frightening controversial points, then there is no need to wait, go immediately to a lawyer.

Funeral services?

In connection with the high development of our society, a person comes to the aid of various services that make his life easier. The funeral service is no exception. Sooner or later, everyone dies sometime and it is difficult for relatives to get used to this idea, but you still need to bury a person by organizing a funeral and receiving all the documents. And all this in about a couple of days. It is difficult for a person who has not yet grown stronger from grief to cope with such a task, so he hires a ritual agent to organize the funeral.

A funeral agent is a person who takes on all the responsibilities of educating and conducting a funeral. This is a rather complex procedure and has many constituent elements.

Each city has its own ritual service that helps people. Assistance includes moving the body, making a coffin and a monument, etc.

All funeral services provide a standard list of services:

1. Coffin.
2. Wreaths.
3. Funeral organization.
4. Crosses.
5. The movement of the body in their transport.
6. Monuments.
7. Clubs.

There are even so-called elite ritual services that can take on a little more than other services. They provide the service of choosing a beautiful place in the cemetery, musical accompaniment of the body. In addition, the ritual agent, at the request and desire of the client, will take over the organization of the wake in a cafe or restaurant, of course, for a separate profit.

A separate aspect is to take out the prices of such services. On average, it turns out that everything is not so expensive. For example, the average price of a coffin is about 3,000 rubles. In this case, it all depends on the materials of manufacture. As for the monuments, it's the same here, it all depends on the material. The cheapest monument is a metal tombstone, on average its price is about 2,000 rubles. A monument made of granite costs 10,000 rubles, which is also the most expensive tombstone.

Each service has a different list of prices. They are very high in Moscow and large cities. Offices are known that ask 30,000 rubles for the manufacture of a coffin. Note that it is not made of silver, but still made of wood.

How to choose a funeral service?

In principle, choosing a ritual service is quite simple, if you approach this aspect wisely. In small towns and villages there is hardly a wide range of services. Most often it happens that one funeral service serves the entire territory of the city.

In big cities there are many funeral services that provide various services in this area. Some even work in tandem, pointing towards each other.

Usually, they provide a standard package of services. There are no problems with the choice of such an organization. In big cities, people can even ask the price and choose the option that suits their budget. Many services are even engaged in the manufacture of the monument on their own. But if they do not have such an opportunity, then they independently agree on this with their partner in any case.

Burial options?

This question is very interesting, because every day new technologies come into our lives. Let's watch.

1. In the first place, of course, we put the standard method of burial - burial in the ground. Burial in the ground tolerates religious nuances, since there are different faiths and each has an individual way of burying its person. The method has been used for a long time.
2. Green graves is a method that has been introduced quite recently. They resorted to this method, since the funeral of people becomes just a murder for the soil. The "green" method is that the pipes are buried in the ground with minimal clothing. A tree is planted at the head of the head, growing due to natural fertilizer, which is a person.
3. Biodegradable capsules. The human body is placed in a special rapidly decomposing shell and buried in the ground, a tree is planted at the head of the bed.
4. Cremation is the second method in terms of distribution and popularity. In special buildings - crematoria, the body is burned at high temperatures, and then relatives are given an urn with the burned ashes of their loved one. And how to deal with it further relatives decide on their own.
5. Burial in the water. The body was placed in a boat or on logs, and after their destruction, it ended up in the water. Further, predatory fish decided the fate of the corpse.
6. Mummification. The result of this method, every third person is visible on a real example - Lenin. His corpse was mummified after death, and it is still kept in the Moscow Museum.

Passport of the deceased?

A bit of a big name. We will talk about the electronic passport of the grave. Burial passport - a document confirming the right to burial in the cemetery. It is issued by the administration of the cemetery, where the grave of the deceased relative is located. The burial passport insures against illegal re-burial in one grave and the seizure of the plot, it is needed when decorating family graves.

The document looks like a simple plastic card that contains all the information about a particular section of the cemetery, that is, a burial. For example, the registration number, the exact size of the plot, the number, the date of burial. Also, the electronic map has information about people whose bodies are buried in the territory under consideration. Moreover, there is information about the responsible person for the site.

Russian legislation?

As we have already understood, the legislation of the Russian Federation exercises control in the funeral business. To do this, they released the only Federal Law of the Russian Federation.

In addition, with regard specifically to graves and burials, they are protected by the Code of Administrative Offenses and the Criminal Code of the Russian Federation. More specifically, the law controls all manipulations that can be carried out on monuments. For their destruction and desecration, the Criminal Code of the Russian Federation has prepared entire criminal articles for vandals, which automatically imply criminal liability.

There are also Standard Rules for the Construction and Maintenance of a Cemetery. They were formed during the Soviet Union and since that moment continue to operate successfully in Russia.

Recall that if it is difficult for a person to deal with and take on such responsibility, then you can hire a legal trustee, with whom there will be much less paperwork. This person will take care of all the legal and ritual problems. He copes with this much better, because he knows the whole essence from the inside.

Important! For all questions about the funeral business, if you do not know what to do and where to go:

Call 8-800-777-32-63.

Or you can ask a question in any pop-up window, so that a lawyer on your issue can answer and advise you as quickly as possible.

Burial lawyers, and lawyers who are registered on Russian Legal Portal, will try to help you from a practical point of view in the current issue and advise you on all issues of interest.

The burial rituals of the dead in different cultures and religions sometimes do not resemble each other. According to the tradition of burying the body in the ground, the depth of the grave is maintained in the same way: at least 1.5 meters.

Legislative regulation of digging graves

The loss of a loved one is always associated with the mournful chores of burying his remains. The human body after death begins to decompose, turning into a threat of infection. Therefore, it is important to perform the burial ritual in compliance with sanitary standards. The Federal Law "On Burial and Funeral Business", adopted at the legislative level in 1995, is regularly updated and supplemented. But there are sections that have remained unchanged for many decades. They regulate the size of the territories of burials, their remoteness from settlements.

Such a process as digging a grave and its dimensions are indicated in the Recommendations “On the procedure for burial and the maintenance of cemeteries in the Russian Federation” MDK 11–01.2002. According to the regulations, it is necessary to dig a grave to a depth of at least 1.5 m and not more than 2.2 m from the coffin lid. Deeper digging can provoke contact of the buried with the underground aquifer, which is fraught with their subsequent infection and the spread of infection. A shallower depth is not safe due to washing out and weathering of the soil. It is necessary to take into account the threat of digging up the remains by wild animals.

Last resort options

When seeing off a loved one on their last journey, they take care in advance that his last refuge meets all standards. The depth to which a grave should be dug is only one of its parameters. The width and length of the burial are also regulated by the rules: 1.5 m and 2 m, respectively. The interval between grave pits is clearly defined: during burial, it is necessary to retreat from neighboring burials by at least 1 m along the long side and at least 0.5 m along the short side. Dig a hole, perform a burial ritual and cover the coffin with the deceased with earth - this is only part of the arrangement for an individual burial.

It is also important to install a slab over the grave or arrange a mound.

Since the earth in the place of a covered grave settles over time, it is necessary to prevent a large amount of surface water from entering the grave pit so that over time the soil does not erode and the coffin or the remains in it are not exposed. For this purpose, a mound with a height of no more than 0.5 m is equipped, which necessarily protrudes along the perimeter beyond the boundaries of the grave. In the future, the relatives of the deceased usually enclose it around the perimeter with a stone flower girl or lay it out with slabs.

How to dig a grave for non-standard rituals

In some denominations, traditions prescribe to bury the body of the deceased in a sitting position. This tradition is inherent, in particular, Muslims and Buddhists. In a multi-confessional state with freedom of religion, there are standards for such situations.

It is necessary to dig a grave for burying the body while sitting so that the thickness of the earth above the corpse is at least 1 m, taking into account the burial mound.

Sometimes there is a need for mass graves. In such cases, the rules provide for exceptions, stipulating the possibility of burying bodies 2 levels deep. But at the same time, it is not allowed to dig a grave at the level of groundwater.

Their horizon must be at least 0.5 m from the bottom of the pit. The same distance must be maintained between the grave floors. The grave dug out in such cases should be at least 2.5 m in depth, taking into account compliance with all standards. landslide zones.

Why is the depth of the grave 1.5 meters?

The burial ritual goes back thousands of years. As soon as they realized the danger posed by a decomposing body, society streamlined the funeral business, determining where and how to dig a grave. In Rus', the first progressive step in this direction was taken by Peter I, having determined by his decree the depth of the grave at three arshins (slightly more than 2 m). The norm was spied on in Western countries. In England, it was installed in 1655 and was 6 feet.

Another Russian ruler, Alexander I, went further, introducing in 1808 a punishment for violating the rules of burial, introducing the definition of "funeral crime." The plague of 1771, provoked by widespread unsanitary conditions, prompted him to take such a step. The fact is that in winter, when it was difficult to dig a grave because of the frozen ground, in many regions the deceased were barely covered with earth. Spring waters eroded the burial sites, and the infection quickly spread throughout the surroundings.

Can the cemetery be moved?

The digging of old graves in order to bury new remains in their place in those years was commonplace. Often, relatives of the deceased, in order to save on burial, buried the body themselves in existing graves. Digging graves in the places of old burials was prohibited simultaneously with the decree of Alexander I on strict adherence to the depth to which the grave must be dug. Responsibility for the observance of the rules of the emperor laid on the ministers of the cult. In 1896, the heads of church parishes were recognized as officials bearing personal responsibility for the size of the grave and the condition of the parish churchyards.

The punishment was financial - a fine from 1 to 5 rubles, but too ardent violators could be subjected to arrest for a period of 3 to 7 days.

The ban on the demolition of cemeteries is still in effect today. The law “On Burial and Funeral Affairs” states that if, in exceptional cases, it is required to move the cemetery to another place, recreational activities at the site of former burials can only be carried out after 20 years. The only possible solution for such places is the placement of green spaces. Any construction, especially residential, is strictly prohibited.

Here is what the German archaeologist of the last century, Ewald Schuldt, who specialized in the study of Slavic settlements and megaliths in Mecklenburg, writes about this:

The most conspicuous destruction in the megalithic tombs occurred in the late Slavic period. So, for example, one of the chambers of an ancient dolmen in a long barrow, located in the forest near Alt Shtassov in the Teterov district, was almost eliminated when a pit was dug next to it for a late Slavic burial (inhumation). The skeletons, found at a depth of only about 30 cm, are well preserved, as they were covered on top with a layer of small limestone fragments.

small depth majority gravesstudied in Chelyabinsk, notis an exception: the bulk of Russian burials XII–XVIIIcenturiesin the Vyatka land hasdepthup to 0.8 m (Makarov L.D., 1990.

Samigulov G.Kh.

Chelyabinsk, Chelyabinsk Scientific Center of the Ural Branch of the Russian Academy of Sciences

ON THE QUESTION OF THE FUNERAL RITE OF THE RUSSIAN URALS AND SIBERIA

This article appeared as a result of an attempt to streamline the issues related to the funeral rite of the Russians. The impetus was the discovery in Chelyabinsk of another cemetery of the XVIII century. The first one was found in 1996 on Yaroslavsky Square (Samigulov G.Kh. 2002a, 2002b), the second one in 2004, at the intersection of K. Marx and Kirov streets. Both cemeteries are not marked on city plans and are not known from archival documents. But if the cemetery discovered in 1996 correlates well with the location of the first Chelyabinsk church - St. Nicholas the Wonderworker and fits perfectly into the plan of 1768, then the newly discovered cemetery was located outside the first Chelyabinsk fortress (founded in 1736) and turned out to be within the boundaries of a residential buildings after the expansion of Chelyabinsk in the middle of the XVIII century. A brief description of the materials of the study of the necropolis on the square. Yaroslavsky in 1996 was published (Samigulov G.Kh. 2002a, 2002b), so we will give a description of the funeral rite of the newly discovered necropolis.

In total, nine burials were cleared that fell into the zone of destruction of the pit, five adults and four children's. The graves are located approximately on the same north-south line, while they are oriented along the west-east line, with seasonal deviations. Eight buried lay with their heads to the west, in one burial the deceased child was laid with his head to the east. Unlike the cemetery on the square. Yaroslavsky, in this case, the graves are located much more “spaciously”, as a result, some features stand out more clearly. So, three adults and one children's burial are grouped very compactly, one burial is located 2 m to the north of this group, the rest to the south at intervals of 4, 1.5 and 3.5 m. A child's burial was let into the middle of the southern graves. Obviously, there were family groups of burials, which, due to the high density of the location of the graves, can be traced much worse on the materials of the cemetery on Sq. Yaroslavsky.

There were crosses in five out of nine burials, and in two cases the crosses were incomplete - with a broken lower end and with a broken lower end and a side bar. The missing parts of the crosses were not found, although they were specifically searched for, yet it seems that the crosses were placed in the grave already broken.

Of the nine burials: three adult burials were made in coffins, one adult and one children's were in decks. One adult skeleton lay on a layer of birch bark and was covered with another layer of birch bark. Three children's burials were apparently with bast boxes or wrapped in bast - traces of decay in the form of brownish dust remained in the pits. Among the burials with a bast there was also a children's burial with an eastern orientation.

Common features for both cemeteries are the presence of decks, the use of birch bark, the shallow depth of a significant part of the burials, the absence of cross-vests in some of the graves, the presence of a small number of incomplete, broken crosses. Separately, it is necessary to note the eastern orientation of one burial in the newly discovered cemetery. All the crosses that have survived enough to read the inscriptions on the front side (the reverse side is either worn to the point of illegibility of the text, or these are secondary castings, where the text is initially unreadable) are from those that are commonly called Old Believers. Speaking of all the crosses, I mean the crosses from the burials of both cemeteries, by the way, the crosses from the layer are also “Old Believer”. In general, we have a set of signs of a “non-canonical” funeral rite, or funeral rites, most of which are already perceived as standard for Russian burials in the Urals and Siberia of the 17th–18th centuries. Let's try, using the materials of publications on the archeology of Russians of the late period and, to some extent, archival documents, to consider the listed signs.

In the actual Slavic, later Russian funeral rite, birch bark was used by the Vyatichi - burials of the 12th century in birch bark shrouds and in dugout logs in Moscow are known (Shelyapina P.S., 1971. - P. 146–148; Panova T.D., 1989. - S. 221). In addition, the covering of the coffin with birch bark was recorded during excavations in Novgorod (Mongayt A.L., 1949. - P. 72). The decks have also been known since the Middle Ages (Shelyapina P.S., 1971. - P. 146; Sedov V.V., 1973. - P. 10-16; Yushko A.A., 1976. - P. 73-74). As we can see, the decks were used in burials in the 18th century.

If in the Russian central regions of Russia by the late Middle Ages the use of birch bark and, in general, the variety of interior decoration (plank structures, platforms, etc.) had practically disappeared under the influence of Christianity, then in the Kama region the situation was somewhat different. The use of birch bark and bast in the burial of the Udmurts, Komi-Permyaks and Komi-Zyryans who died among the ancestors of the Udmurts, Komi-Permyaks and Komi-Zyryans can be traced down to ethnographic modernity, and these elements are also recorded in Russian burials.

A characteristic feature of the above details of the funeral rite is their "survivability". V.A. Oborin mentions that the Zyuzda Komi-Permyaks covered decks and plank coffins with birch bark, and sometimes they wrapped the dead in it or in the bark back in the 19th century (Oborin V.A., 1999. - P. 267). He also described a case of studying burials of the 17th century, where baptized Komi-Permyaks and, obviously, Russians were buried, and the design of the graves included features of pagan remnants - covering the coffins with birch bark (Oborin V.A., 1999. - P. 268-270) . The presence of various types of burial decoration, including wrapping with bast and birch bark and making frames from blocks, is noted for the pre-Christian cemeteries of the Udmurts by N.I. Shutova (Shutova N.I., 2001. - P. 109–110, 116, 126).

Obviously, as the Russian population penetrated into the Kama region and the Vyatka land, mutual influence took place in various areas, including in the funeral rite. The design of the burials of the Finns of the Kama region was similar to what the Vyatichi practiced back in the 12th-13th centuries. One can give an example of at least one cemetery explored in the Perm Kama region, dated to the 17th century, where burials were found in decks (troughs), coffins knocked down with nails, as well as with wrapping in birch bark and bast - the Ilyinsky burial ground. Moreover, the authors of the study associate the features of the monument with the interaction of the Christian Russian and the pagan local population, and wrapping the body with birch bark is attributed to the signs of the early stage of the Russian development of the Kama region (Korenyuk S.I., Melnichuk A.F., 2003. - P. 165–174).

During security studies of the cemetery of the first settlers of the city of Kamensk-Uralsky, Sverdlovsk Region, dating from the first half of the 18th century, birch bark was recorded in 10 out of 43 cleared burials. Children were wrapped in birch bark, and in adult burials, coffins were covered on top with two layers of birch bark, possibly replacing the lid (Pogorelov S.N., Svyatov V.N., 2002, p. 119). When examining several burials of the cemetery of the Nikolaevsky Monastery, a grave pit was cleared, lined with two layers of birch bark, between which a layer of coal was recorded (Kurlaev E.A., 1998, p. 97).

It can be stated with a high degree of certainty that the presence of burials with the use of birch bark and bast in the Russian burial grounds of the Trans-Urals indicates the presence of people from the Kama region among the buried. Moreover, it could be both Russians, from the Kama region old-timers, and baptized representatives of the Finnish peoples. When comparing the research materials of Russian cemeteries, their difference is noticeable on the indicated basis: in Chelyabinsk, the number of graves using birch bark and bast is 23%, in Kamensk-Uralsky - also 23%, in Verkhoturye and the Nikolaev Monastery - one burial with birch bark from those studied; out of 336 graves of the necropolis of the Ilimsk prison, only one had a birch bark box cleared; of the 137 burials of the Izyuk-I burial ground, not a single one with birch bark or bast. Obviously, in the absence of written sources, research materials can be used as indirect evidence confirming the presence of people from the Kama region among the first settlers of Russian settlements in the Trans-Urals of the 17th–18th centuries. At the same time, it is hardly possible to estimate the share of people from the Kama region among the inhabitants of the settlement by this indicator, since the use of birch bark and bast in burials in the Kama region was also not a common phenomenon. For the same reason, the absence of burials with the use of bark does not mean that among the inhabitants there were no Kama gangways.

The shallow depth of most of the graves explored in Chelyabinsk is no exception: the bulk of Russian burials of the 12th-18th centuries in the Vyatka land have a depth of up to 0.8 m (Makarov L.D., 1990. - P. 65); less than 1 m was the depth of most of the burials of the Izyuk-I burial ground (Tataurova L.V., 2002. - P. 236); the depth of burials in Kamensk-Uralsky was 0.5–1.0 m from the modern surface (Pogorelov S.N., Svyatov V.N., 2002. - P. 119). The explanation of L.D. Makarov, the small depth of the graves by pre-Christian burial traditions, and the shallow depth of the burials was characteristic not only for Russians, but also for the traditional funeral rite of the peoples of the Kama region, in particular the Udmurts (Shutova N.I., 2001. - P. 116, 125).

Such shallow burials are not characteristic of the canonical, or now perceived as canonical, Christian rite. We do not know about the measures taken by the spiritual or secular authorities to increase the depth of the grave pits in the 17th century. However, during the 18th - early 19th centuries, steps were repeatedly taken to bring the depth of the graves to at least 2.5 arshins. On October 16, 1723, the Highest Command was issued, followed by the decree of the Holy Synod on the need to dig graves three arshins deep; a similar decree was issued by the Synod in 1740 - based on the report of the Commission for the construction of St. Petersburg and the decision of the Governing Senate. On July 8, 1808, on the basis of the Imperial Decree, another decree of the Synod was issued on the depth of burials of at least 2.5 arshins, and it was stipulated that not only the priests of the cemetery churches, but also the quarter overseers and the county police would monitor the implementation of this rule. (OGACHO, F. I-33, op. 1, d. 2669. L. 1–3). An interesting fact is that in all the above cases, the initiators of the "companies" to comply with the sanitary standards of burials were the secular authorities. In the latter case, the Supreme Decree was issued on the memorandum of the Minister of the Interior. The church was the conductor of these events in so far as the cemeteries were in its “responsibility”, moreover, the implementation by local priests of the provisions of the last of these Decrees was controlled by the secular authorities. Obviously, the general idea that the depth of modern burials is determined by Christian tradition does not fully correspond to reality - rather, this is a consequence of the activities of the authorities in setting sanitary standards in relation to cemeteries. In the same way and for the same reasons, the authorities in the 18th century sought to remove cemeteries from settlements (OGACHO, F. I-33, op. 1, file 367).

One of the burials of the newly discovered cemetery in Chelyabinsk is oriented with the head to the east, which contradicts the Orthodox burial canon, while a cross vest was found in the burial. A single burial with an eastern orientation was found at the Izyuk-I burial ground (Tataurova L.V., 2002. - P. 326), similar graves were found at the Ilyinsky burial ground in the Kama region, during excavations in Cherdyn, a children's burial was cleared in a bast box and with an eastern orientation, a similar phenomenon was recorded at the Rusinovsky burial ground of the 18th century, where baptized Komi-Permyaks were buried (Korenyuk S.I., Melnichuk A.F., 2003. - P. 178–179). Most likely, burials with an eastern orientation in Orthodox cemeteries were left by baptized Finns near the Kama River and do not necessarily indicate the pagan nature of the grave, as well as the northern orientation of the graves. So, in the Kama region, burials with a north-south orientation with Orthodox crosses were studied at two sites (Lychagina E.L., Mingalev V.V., 2003. - P. 161).

It has already been said above that pectoral crosses were found not in all burials. This situation is quite typical for cemeteries of the 17th–18th centuries and earlier. L.D. Makarov writes about the extremely small number of crosses in Russian burials of the 12th-16th centuries and suggests that the crosses were made from short-lived materials (Makarov L.D., 1990. - P. 67). For 53 investigated burials of the cemetery in Verkhoturye there is 1 cross, for 40 burials of the first necropolis of Kamensk-Uralsky - 4 crosses (Pogorelov S.N., Svyatov V.N., 2002. - P. 119). There are no crosses in most of the burials of the Ilyinsky burial ground. This circumstance, as well as the non-canonical orientation of the graves, according to the authors, indicates that some of the buried were not Christians (Korenyuk S.I., Melnichuk A.F., 2003. - P. 177–178). During the research of the cemetery of the Ilimsky prison, 336 burials were investigated and about 200 vest crosses were found (Molodin V.I., 1999. - P. 113). When considering the data not for one site, but for several, the absence of crosses in some of the burials turns from an incomprehensible detail into the category of stable signs. A.E. Musin, with reference to T.D. Panov, writes that after analyzing more than 4,000 burials, including the graves of the higher clergy, she came to the conclusion that there were practically no crosses in the graves of the 11th-15th centuries; in the 16th-17th centuries, burials with crosses can account for from 1/5 to 1/3 of all investigated burials (Musin A.E., 2002. - P. 47).

Thus, the absence of crosses in the graves is a reflection of the burial practice that existed in the Middle Ages, which began to change in the 16th century, however, in the 18th century it was still quite a significant percentage, and in some cases the majority (Pogorelov S.N., Svyatov V.N. ., 2002. - P. 119) burials of cemeteries do not contain vest crosses. Consequently, the absence of crosses in individual burials of the Christian cemetery of the 18th century does not give grounds to speak confidently about the unbaptized buried.

Making a slight digression from the Chelyabinsk theme, but in connection with the general theme of the article, I would like to touch on one conflict related to the discussion of the research of the Izyuk-I burial ground (Tataurova L.V., 2000. - P. 423; 2001. - P. 257; 2002 . - S. 232-236). The cemetery, moreover Orthodox, was revealed during the study of the Russian settlement. We highlight two points - the cemetery existed next to the houses, one burial was found under the floor of the hut; on a number of grounds, including the shape of the crosses, the cemetery was classified as an Old Believer cemetery (Tataurova L.V., 2000). M.L. Berezhnova, S.N. Korusenko and A.A. Novoselov in an elegant article “how historians create myths” questioned the conclusions of L.V. Tataurova. They expressed doubt that the Russian population left the cemetery and suggested looking for evidence of some baptized Finno-Ugric peoples who lived in the village in the 18th century, based on the fact that cemeteries near houses are not typical for Russians (Berezhnova M.L., Korusenko S.N., Novoselova A.A., 2001. - P. 50–56). In this regard, I would like to cite the information published by S.I. Dmitrieva. She writes that in Russian settlements on the Mezen, grave crosses can be seen not only in the cemetery, but also next to the house - opposite its front corner, near the threshold, in the garden. This is explained by “the custom that persisted in this region until the beginning of the 20th century to bury relatives next to the dwelling” (Dmitrieva S.I., 1984. - P. 461). Therefore, it can be said that ethnographic data record very diverse variants of the funeral rite and the organization of cemeteries among Russians. This "non-Russian" burial tradition was characteristic of just a certain part of the population of Pomorie, from where the settlement of Siberia began in the 17th-18th centuries.

Regarding the Old Believer crosses of the Izyuk-I burial ground, M.L. Berezhnova and her colleagues supported the opinion that the Old Believer crosses were in use among non-Old Believers due to the lack of crosses in general (Berezhnova M.L., Korusenko S.N., Novoselova A.A., 2001. - P. 50–56). The approach is correct, but the idea is not brought to its logical conclusion. In relation to the 18th century, we can rather talk about the almost complete absence of non-Old Believers, i.e. "Nikonian" crosses. Look at publications that provide descriptions or images of crosses from excavations of Russian cemeteries, the settler layer of the 18th century, or 18th century crosses from museum collections - how many crosses can you find with the titles "YING QI"? In Chelyabinsk, all the crosses found in the burials of two cemeteries, one of which was official, at the church, and both crosses from the cultural layer are Old Believers. A similar picture, judging by the publications, is observed in the Kama region and the Sverdlovsk region (Pogorelov S.N., Svyatov V.N., 2002; Korchagin P.A., 2001; Lychagina E.L., Mingalev V.V., 2003) . And this situation is not only in the Urals and Siberia.

Very indicative are the materials of the excavations of the cemetery of the Moiseevsky Monastery in Moscow. The necropolis operated in the 17th-18th centuries and was closed in 1771. The authors of the publication of materials note that most of the studied burials belong to the late period of the existence of the necropolis - after 1671. Both the nuns of the Moiseev Monastery and the laity were buried at the cemetery. In addition to metal (38 units), wooden (28 units) crosses were also found. On metal crosses, the authors of the publication of materials recorded inscriptions characteristic of Old Believer crosses, i.e. "The King of Glory" (Veksler A.G., Berkovich V.A., 1999). In this case, of interest is the fact that the titles of YINTI (Jesus of Nazareth - King of Judea) are fixed on wooden vest crosses. The authors of the article did not provide layouts according to the material of the crosses and burials; it is likely that wooden crosses were found in the burials of nuns. Based on materials from Vyatka L.D. Makarov noted that in the XVII-XVIII centuries cypress crosses appeared in the burials of priests (Makarov L.D., 1990. - P. 67).

The situation is quite clear: in the 18th century, there were practically no metal cross-vests of the “Nikonian” type. Crosses from burials of official cemeteries at churches and from necropolises, which, according to written sources, are identified as Old Believers, do not differ in iconography. Judging by the crosses, almost the entire baptized population of Russia belonged to the Pomeranian sense of the Old Believers.

The most interesting thing in this whole situation with the interpretation of the crosses is that the answer has already been given, only implicitly. E.P. Vinokurova in an article about cast cross vests of the 17th century (in reality, about crosses of the 17th-19th centuries) points out the difference between the Old Believer and "Nikonian" crosses, and it does not consist at all in the titles on the front side of the cross, but in the text of the psalm on the back ( Vinokurova E.P., 1997. - S. 359–360). S.V. Gnutova and E.Ya. Zotov write that in the workshops of Moscow and Veliky Ustyug, molds for casting crosses were often made from impressions from the original Vygov crosses, that is, from the Old Believers (Gnutova S.V., Zotova E.Ya., 2000). The only thing is that none of these authors said in plain text that the iconography of crosses, established after Nikon's reform, for cast cross vests in the 18th century did not become the norm. Perhaps they mean that this is already known to everyone. It is most often impossible to identify a cross from a layer by the inscription on the reverse side, since the inscriptions are worn out during wear, subsequently the metal is corroded - i.e. the inscriptions are simply not readable.

The situation with crosses, if not typical, is indicative. When interpreting them, everyone proceeds from the generally accepted point of view: there are (and have been almost since the split) Old Believer and official Orthodox crosses. And to imagine that all the discussions of the 18th century about titles, and not only between theologians of official Orthodoxy and the Old Believers, but also within the Old Believers themselves (Christianity, 1995a. - P. 442; Christianity, 1995b. - P. 27), practically did not reflect on the most massive category of cult accessories - cross vests - it is quite difficult. Nevertheless, based on the available material, in my opinion, one can come to the following conclusion: during the 18th century, practically the only category (there were many types) of cast cross-vests were crosses, the iconography and shape of which developed in the 17th century, those crosses which we consider old believers. In fact, the forms and iconography of these crosses developed before the split of the Orthodox Church, and after the split they automatically turned out to be Old Believers - the Old Believers continued the existing traditions, which is what the word itself implies. But after all, for everyone else, these forms of crosses were “grandfathers and fatherlands”. But the reformed church, apparently, achieved the mass production of crosses with new iconography only by the end of the 18th - beginning of the 19th century. Therefore, cast crosses in burials, as well as in the cultural layer of the 18th century, have an iconography that we do not associate with “Nikonianism”. Those people who were supposed to wear crosses of the "new model": clergy, monks, etc. wore wooden crosses with "legitimate" titles "YING QI".

It turns out that we do not have clear justifications for the selection of Old Believer burials. The usual triad of signs - crosses, a small depth of burials, decks - does not work. The depth of most of the graves in the official cemeteries of the first half of the 18th century does not exceed 1 m, decks are a common phenomenon, all of them have "Old Believer" crosses. Apparently, without these written sources, it is impossible to speak of any confident interpretation of the confessional affiliation (within Orthodoxy) of the graves of the 18th century.

Another point - the absence of a vest cross does not give grounds to interpret the burial as pagan, even if the orientation of the buried person does not coincide with the canonical Orthodox one.

The result of an attempt to deal with the signs of a funeral rite turned out to be a situation of complete uncertainty - it turns out that we cannot distinguish an Old Believer burial from an officially Orthodox one, we cannot even confidently determine a pagan grave if it is located in an Orthodox or mixed cemetery. That is, we can determine some pagan elements, but we can confidently say that an unbaptized person is buried - no.

Obviously, it is necessary to develop some other criteria, new approaches, since the usual approaches do not guarantee the right result. And there is nothing strange in this, these criteria were developed on the basis of certain categories of sources, mostly written, and there was no opportunity to carefully check them. Now the archaeological study of monuments of the late period is going on more and more widely, and our rather abstract, bookish ideas are being tested on concrete material. A more detailed, detailed study of the funeral rite is needed, with an emphasis on archaeological material and the use of the same written sources. Without their use, we have very little chance of understanding many of the issues that arise in the course of work.

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OGACHO, F. I-33, op. 1, d. 367.

OGACHO, F. I-33, op. 1, house 2669.

I think this article will be a fairly reasoned and detailed answer to the question.

Edited on 04/16/2013 07:46 AM by alexomsk34