The review is devoted to scientific and historical-journalistic works of the late Soviet and post-Soviet periods which formulate the original versions of the events of the Interregnum of 1825 and the revolt of the Decembrists. The elimination of the ideological framework of Soviet studies of the Decembrists emancipated scholarly research and made it possible to put forward previously impossible concepts and hypotheses. On the other hand, the same circumstance contributed to the emergence of conspiracy theories and other quasi-scientific or not at all scientific versions that are not based on the necessary sources, but appeal to a wide range of readers. As a result, modern literature has developed a contradictory variety of conceptual models of different levels and quality claiming to explain the events of 1825. This review offers an experience of understanding the existing range of concepts, versions and hypotheses in post-soviet historiography. It focuses on the main discussion topics: about the circle of contenders to the throne (whether it was limited to Grand Dukes or included the Dowager Empress Maria Feodorovna); about the position and role of the Governor-General of the capital Miloradovich and the existence of a general opposition or a conspiracy of generals who supported the transfer of the throne to Grand Duke Constantine; about the role of the secret society of the Decembrists and the officer conspiracy initiated by him in the Guards Corps; about other influential political actors (the Russian–American Company, the “German party”, etc.) presumably opposing the accession of Grand Duke Nicholas.

The article is based on the field materials collected in the 2010s and considers the traditional beliefs of rural inhabitants of the Southern Urals about domovoy-his appearance, functions, qualities and abilities, as well as the practices of establishing relationships with him. The research has been conducted in the Russian village of Bedjarysh located in the southwestern part of the Chelyabinsk Region. The local folklore tradition presents notions of domovoy, which generally correspond to the all-Russian mythological system. His image is syncretic and causes contradictory feelings among the bearers of the tradition. Domovoy is a patron spirit that protects the peasant manor and all its inhabitants (people and animals) from misfortunes. However, encounters with him are undesirable and dangerous. For adult persons (unlike children) it is dangerous to hear and see domovoy, but a tactile contact with him is possible. Domovoy belongs to the other world, where time flows according to different laws. He knows both the past and what will happen in the future. But domovoy likes joking, that is why not all the signs given by him should be perceived as a premonition. Domovoy is an ancestor protector and perhaps even a progenitor, so he must be present in every house. His absence is fraught with troubles. Moving to a new place of residence, one should invite domovoy to join him. However, new house owners can also get him together with the house. Domovoy is a werewolf. He is able to appear as a human or an animal and can be visible and invisible. But anomalies in his appearance or behavior disclose him to people inevitably.

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The events that took place between 1825 and 1826 (Nicholas I’s accession to the throne, the Decembrist revolt, and a large-scale investigation) led to a new historical era in Russia. These events divided the life of the Russian nobility, or at least the lives of many of its representatives, into “before” and “after”. Stepan Dmitrievich Nechayev (1792–1860) did not put forward revolutionary ideas, nor was he a member of later Decembrist societies. He was not under investigation. However, his life was split in two. Before 1826, Nechayev was known as the author of numerous poems, aphorisms, travelogues, and translations. His Love of the Public Good encouraged him to serve the people’s enlightenment selflessly, erect a monument to the heroes of the Battle of Kulikovo, and participate in literary, academic, and charitable societies. Nechayev was also a member of the Union of Prosperity. Usually, investigators were not interested in persons who had left Decembrist societies before 1821. But Nechayev signed a false statement according to which he had never been a member of such societies. For such acts of perjury, other members of the Union of Prosperity were sentenced to a month’s imprisonment in the Peter and Paul Fortress. Nechayev also had artistic and friendly relationships with Decembrist writers A. A. Bestuzhev, K. F. Ryleev, and V. K. Küchelbecker, who played key or prominent roles in the preparation and realisation of the armed revolt on 14 December 1825 in St Petersburg. What saved Nechayev was his three-month official trip to Perm province, during which he successfully collected information about Old Believers and sectarians. Thus began the second half of his life, in which Nechayev held high positions, such as chief procurator of the Synod and senator, made no dangerous acquaintances, and abandoned the dream of literary fame.

The article studies a history of creation of the “Note on sects existing in the Perm Governorate” (1827), which became the most detailed description of the Ural Old believers of this time. The materials for the note was collected by a Moscow official and writer S. D. Nechaev. He traveled to the Urals during the troubled times after the defeat of the Decembrist Revolt when Emperor Nicholas I was inclined to suspect secret societies’ activities everywhere. Stepan Dmitrievich Nechaev (1792–1860) was also a member of the Union of Prosperity. Usually, investigators were not interested in persons who had left the Decembrist societies before 1821. But Nechaev signed a false statement according to which he had never been a member of such societies. For such acts of perjury, other members of the Union of Prosperity were sentenced to a month's imprisonment in the Peter and Paul Fortress. Nechaev also had artistic and friendly relations with the Decembrists-writers A. A. Bestuzhev, K. F. Ryleev, V. K. Kyukhelbeker, who played key or prominent roles in the preparation and realization of the armed revolt on 14 December 1825 in St. Petersburg. However the three months spent in the Ural region saved him from prosecution.