1. Покровский н.Н. Организация учета старообрядцев в Сибири в XVIII в. // Русское население Поморья и Сибири (период феодализма).- м., 1973.- с. 406.

2. Лебедева Н.И., Маслова Г.С. Русская крестьянская одежда XIX - начала XX вв. // Русские. Историке-этнографический атлас.- М., 1967.- С. 204 - 206.

3. Рихтер Е.В. Русское население Западного Причудья.-Таллин.- 1976.- С. 141, 159 - 161; На путях из земли Пермской в Сибирь.- М., 1989.- С. 153 - 175; Бардина П.Е. Женская одежда русского населения Среднего Приобья в конце XIX - первой четверти XX вв. // Культурно-бытовые процессы у русских Сибири.- Новосибирск, 1985.- С. 204 - 216.

4. Флетчер Д.О. О государстве Русском.- Спб., 1895.- Кн. XXII.- С. 127.

5. Лебедева Н.И., Маслова Г.С. Указ. соч.- С. 333.

6. Там же.- С. 246 - 248.

7. Архив АГО, р. 29, о. 1, N 102, л. 1, 2.

8. Селищев А.М. Диалектологический очерк Сибири. - Иркутск, 1921.- С. 6; Сенина В.Я. К вопросу об эрфо-эпии говора (на материале глагольного словоизменения русских старожильческих говоров Горного Алтая) // Мат-лы по грамматике и словообразованию говоров.- Красноярск, 1976.- С. 57 и др.

9. Лебедева Н.И., Маслова Г.С. Указ. соч.- С. 218, 257.

Resume *

In this book, for the first time, the monographic investigation of the traditional Russian clothes at the Siberian peasants of the Upper Cis-Ob* Area of the second half of the XIXth - the beginning of the XXth centuries is carried out. As the sources for the work, the materials, collected by Ye.F. Fursova during her trips round the Altai Territory and the Novosibirsk Region in the 1978 - 1993 years, as well as those of the Russian museums and archives, are used.

The comparative historical analysis of such an important component of the material culture as clothes is made with drawing in the numerous ethnographical data from the areas of the initial inhabitance of the Russian Siberians - the European Russia and the contiguous territories. Some hypotheses, concerning the origin and specificity of the development of the "Kerzhaki" and "Pol'aki" (Poles), representing the Old-Believers, as well as the Old Residents of the examined regions - the Orthodox "Chaldony", are suggested by the author.

The extent to which the tunic-shaped chemises have been disseminated in the vast area of the right-bank side of the Ob* River, makes one to search for the roots of this tradition at the Russians, especially the Old-Believers of the Arkhanghel'sk, Perm', V'atka and some other Provinces of the European part of the Russian State. With many of these regions, i.e. with the Russian North and the Novgorod Province, investigators closely associate the formation and existence of a "sarafan" of the unthrown open type. An original complex of clothes, consisting of two tunic-shaped chemises (the top one, called "pomornik", and the under-shirt), existed at the peasant-women of the Cis-Chumysh Area. This custom to wear two chemises simultaneously was also typical for the epoch of the Moscow Russia, and in the middle of the XIXth century, it occurred at the peasant-women of the V'atka Province. The latter draws the author to the conclusion that the custom, mentioned above,

*Translated by Inna Laricheva

originates from the North-East of the European part of Russia. Such conclusion accords well with the ones of dialectologists, who note the presence of the Northern-Russian dialects at the Old Residents of the Altai, and corroborates the data of historians about migrations of the population of the Northern-Russian regions of the Country to the Altai. The existence here of the not so typical for the North of Russia kinds of clothes (the striped and checked skirts, the tunic-shaped aprons with sleeves, and so on) was caused by the peculiarities of the culture of the part of the Siberians, called the "Chaldony", who come "from the space between the Chala and Don Rivers".

The evidence, concerning the clothes of the Old-Believers - "Pol'aki" (Poles) of the right-bank side of the Irtysh River, indicates that in it, the Northern- and Middle-Russian ethnographical components co-exist. Meanwhile, the Southern-Russian traits are rather numerous too. The traditions of dress-making and adornments outline rather wide circle of the possible initial territories of inhabitance of the Old-Believers of this group, including the Novgorod, Olonetsk, V'atka, Perm', Nizhegorodsk, Kursk. Voronezh and some other Provinces. This rejects the suggestions of some dialectologists or anthropologists (K.E. Mayerova, E.N. Strepokova, G.M. Davydova) about only northern or only southern origin of the "Pol'aki" (Poles), but accords well with the archives data, concerning the places of their coming from. In their clothes, the contacts with the parent group of population of the Trans-Baikal Area, represented by families, that were deported there, as well as those with population of the previous places of inhabitance - the Ukraine and Byelorussia are rather distinctly traced. But the contacts with the Siberians and the Old-Believers - "Kerzhaki" have turned out to be traceless. The investigated material is indicative of the migration of the "Pol'aki" (Poles) into the lower reaches of the Bukhtarma River and the more northern regions of the Central Altai.

The Eastern Slavs' chemises, as well as those of the Old-Believers of the right-bank side of the Bukhtarma River, had very specific adornments

and the baglike sleeves, having no analogies in their cut among the known ethnographical material. The Bukhtarma "sarafany" were usually made of the purchased materials and completed with long train. In this kind of clothes, the Northern-Russian, Nizhegorodsk and the Cis-Ural traditions can be guessed. However, these "sarafany" differ from those of the above-mentioned regions by the absence of the central decorative stripes or buckles, typical for the known Great Russian "klinniki" (bevelled "sarafany"). The designations of the details of such "sarafany" are the same ones as those of the details of the tunic-shaped chemises of the unthrown open type of the right-bank side of the Ob* River. This allows to suggest that the latter were the initial form from which the Bukhtarma "sarafany" originated.

The clothes of the population of the right-bank side of the Bukhtarma River, undoubtedly, reflected the two main directions of peopling of the examined region - from the Northern (the "Kerzhaki", "Chaldony" of the Cis-Berd' Area) and Southern (the "Pol'aki") Altai. The elements of the costumes, typical for the population of the both mentioned areas, were so closely interlaced in the Bukhtarma Basin, that some unusual for the Russians forms of clothes, different from the initial ones, arose. In this case, in the ritual clothes, elements typical for the "Kerzhaki" and, in the holiday clothes, those typical for the "Pol'aki" turned out to be rather numerous.

In the life of the peasants of the Cis-Ob' Area, the ritual costumes and their components, keeping up the close connection with the magic symbolics, going back to different types of magic, played a special role. To clothes, and first of all, undershirts, as a result of the "pure" methods of their production or participation in the specific wedding ceremonial rites, some medicinal, cleaning properties were added. It was considered that with the help of clothes one could attract the evil spirit's attention or even become the devil for some time. To change the human appearance, i.e. to "turn round", the "Chaldony" of the Cis-Ob' Area carried out the ritual disguise and this way gained the supernatural strength, or properties, as it took place in their ritual ceremony during the Christmas-tide, where they performed the revelry of the "evil spirits". One of the most widely spread ways of including into the rite of witch craft, turning inside out of the top fur-clothes was.

The influences of the climatic conditions and the clothes of the aborigines (the Altai and Kazakh peoples) upon the costume styles of the Old Residents were carried out simultaneously. The Russians of the northern and southern regions