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Features in the behavior of the Russian boyars of the XVI-XVII centuries. Life and life of Russian people of the 16th century in "Domostroy" from the user Domostroy of the 16th century in Rus'

"Domostroy" is perhaps the most complete set of norms that have come down to us that regulated social life in medieval Rus'. And by what rules did the Russians live before his appearance?

Paganism and Byzantium

Rus' for quite a long time was a closed Slavic state, whose life was regulated by pagan customs. Thus, bride kidnappings were practiced without their consent, polygamy. With the formation of Kievan Rus and the adoption of Christianity, family relations began to be regulated by church charters. For example, the Charter of Prince Yaroslav the Wise contains a ban on forced marriages.

Byzantine canon law (Nomocanon) was also introduced and cultivated, according to which monogamy was established. Marriages from now on could only take place in the church. Husband and wife after marriage had unequal rights, divorces were difficult.

After being translated into Russian, the Nomocanon was called the Pilot Book (XI century). It included additions made by Russian princes. Some of its provisions were also included in the "Russian Truth" by Yaroslav the Wise.

The first detailed set of rules of conduct known to us was given in the Teachings of Vladimir Monomakh (XII century). Code of Laws of 1497 and 1550 paid little attention to family law. In this area, until the era of Ivan the Terrible, church canons continued to operate, enshrined in Byzantine legislation.

Church, family, state

In the first half of the 16th century, a “Book called Domostroy” was published, containing useful information, teaching and instruction for every Christian - both husband and wife, and children, and servants, and maids. Its compilation is attributed to the educator, confessor and associate of Ivan the Terrible, Archpriest Sylvester, but many historians, in particular, S. M. Solovyov, I. S. Nekrasov, A. S. Orlov, D. V. Kolesov, believe that the text of “Domostroy "was born in the 15th century in Veliky Novgorod during the Novgorod Republic and was the fruit of collective creativity. Sylvester only rewrote the text.

This essay, consisting of 67 chapters, gave orders and teachings on how "every Christian should spend his life in good deeds, in purity and in repentance." It covered almost all aspects of people's lives. It contained instructions on how to relate to the Church, authorities, how to behave in the family.

For a modern person, Domostroy is associated mainly with the oppression of women in the family, but this is not entirely true. The purpose of the establishment of "house-building" traditions was not the oppression of a woman, but the protection of her rights.

Not everyone in the families before Domostroy was rosy. If among the ancient Slavs marriages were still made for love, then with the advent of Christianity it became a rarity: they usually married and gave in marriage by parental agreement, and the bride and groom could have a big age difference.

From now on, with the permission of the Church, marriage could only be entered into three times. For example, five out of eight marriages of Ivan the Terrible can be considered invalid.

If from the 10th to the 13th centuries women in Rus' enjoyed relative freedom, then according to the Domostroy, the rights of women were significantly limited. Before marriage, the girl had to be subordinate to her father, after the wedding she became the “property” of her husband. She was instructed to raise children and keep order in the house. True, material rights were assigned to her - to a dowry, to the property of the deceased spouse. Previously, a woman left an orphan or a widow, according to the law, did not receive any property from her relatives and was forced to beg, or she had to be supported by the community.

By the way, before Domostroy, women in Rus' were beaten by mortal combat, but in this work this action was still regulated. So, it was recommended to beat wives only for serious offenses and without witnesses.

Rus' for many centuries was fragmented into separate principalities. It was by the 16th century that it had developed as a centralized state headed by an autocratic tsar. This idea was also consolidated in Domostroy even at the level of a patriarchal family, headed by the owner and master.

What has changed "Domostroy"?

Thus, "Domostroy", on the one hand, consolidated the norms and traditions already established in Rus', due to the arrival of Orthodoxy, on the other hand, it streamlined what needed it.

Of course, in our time, many domostroy prescriptions no longer have a place in life. But in those distant times, this document was a necessary regulator that contributed to the formation of a new type of state system.

IN NATIONAL HISTORY

Topic: Life and way of life of Russian people of the 16th century in Domostroy

Introduction

Family relationships

House building woman

Weekdays and holidays of Russian people

Labor in the life of a Russian person

Moral foundations

Conclusion

Bibliography

INTRODUCTION

By the beginning of the 16th century, the church and religion had a huge influence on the culture and life of the Russian people. Orthodoxy played a positive role in overcoming the harsh morals, ignorance and archaic customs of ancient Russian society. In particular, the norms of Christian morality had an impact on family life, marriage, and the upbringing of children.

Perhaps not a single document of medieval Rus' reflected the nature of life, economy, economic relations of its time, like Domostroy.

It is believed that the first edition of "Domostroy" was compiled in Veliky Novgorod at the end of the 15th - beginning of the 16th century and at the beginning it existed as an edifying collection among the commercial and industrial people, gradually overgrown with new instructions and advice. The second edition, significantly revised, was collected and re-edited by a native of Novgorod, priest Sylvester, an influential adviser and tutor to the young Russian Tsar Ivan IV, the Terrible.

"Domostroy" is an encyclopedia of family life, domestic customs, traditions of Russian management - the whole diverse spectrum of human behavior.

"Domostroy" had the goal of teaching every person "good - a prudent and orderly life" and was designed for the general population, and although there are still many points related to the church in this instruction, they already contain a lot of purely secular advice and recommendations on behavior at home and in society. It was assumed that every citizen of the country should have been guided by the set of rules of conduct outlined. In the first place it puts the task of moral and religious education, which should be borne in mind by parents, taking care of the development of their children. In second place was the task of teaching children what is needed in "household use", and in third place was teaching literacy, book sciences.

Thus, "Domostroy" is not only an essay of a moralizing and family type, but also a kind of code of socio-economic norms of civil life in Russian society.

FAMILY RELATIONSHIPS

For a long time, the Russian peoples had a large family, uniting relatives in direct and lateral lines. The distinctive features of a large peasant family were collective farming and consumption, common ownership of property by two or more independent married couples. The urban (posad) population had smaller families and usually consisted of two generations - parents and children. The families of service people were, as a rule, small, since the son, having reached the age of 15, had to "serve the sovereign's service and could receive both his own separate local salary and the granted patrimony." This contributed to early marriages and the emergence of independent small families.

With the introduction of Orthodoxy, marriages began to take shape through the rite of a church wedding. But the traditional wedding ceremony - "fun" was preserved in Rus' for about another six or seven centuries.

The dissolution of the marriage was very difficult. Already in the early Middle Ages, divorce - "dissolution" was allowed only in exceptional cases. At the same time, the rights of the spouses were unequal. A husband could divorce his wife in the event of her infidelity, and communication with strangers outside the home without the permission of the spouse was equated to treason. In the late Middle Ages (since the 16th century), divorce was allowed on the condition that one of the spouses was tonsured a monk.

The Orthodox Church allowed one person to marry no more than three times. The solemn wedding ceremony was usually performed only at the first marriage. A fourth marriage was strictly forbidden.

A newborn child was to be baptized in the church on the eighth day after birth in the name of the saint of that day. The rite of baptism was considered by the church to be the main, vital rite. The unbaptized had no rights, not even the right to burial. A child who died unbaptized was forbidden by the church to be buried in a cemetery. The next rite after baptism - "tons" - was performed a year after baptism. On this day, the godfather or godfather (godparents) cut a lock of hair from the child and gave the ruble. After the tonsure, every year they celebrated the name day, that is, the day of the saint in whose honor the person was named (later it became known as the "angel's day"), and not the birthday. The royal name day was considered an official public holiday.

In the Middle Ages, the role of its head was extremely great in the family. He represented the family as a whole in all its outward functions. Only he had the right to vote at the meetings of residents, in the city council, and later - in the meetings of the Konchan and Sloboda organizations. Within the family, the power of the head was practically unlimited. He disposed of the property and destinies of each of its members. This also applied to the personal life of children whom the father could marry or marry against their will. The church condemned him only if he drove them to suicide.

The orders of the head of the family were to be carried out implicitly. He could apply any punishment, up to physical.

An important part of "Domostroy" - the encyclopedia of Russian life of the 16th century, is the section "on the secular structure, how to live with wives, children and household members." As the king is the undivided ruler of his subjects, so the husband is the master of his family.

He is responsible before God and the state for the family, for the upbringing of children - faithful servants of the state. Therefore, the first duty of a man - the head of the family - is the upbringing of sons. To educate them obedient and devoted, Domostroy recommends one method - a stick. "Domostroy" directly indicated that the owner should beat his wife and children for well-mannered purposes. For disobedience to parents, the church threatened with excommunication.

In Domostroy, chapter 21, entitled “How to teach children and save them with fear,” contains the following instructions: “Punish your son in his youth, and he will give you rest in your old age, and give beauty to your soul. And do not feel sorry for the baby biy: if you punish him with a rod, he will not die, but he will be healthier, for you, by executing his body, save his soul from death. Loving your son, increase his wounds - and then you will not praise him. Punish your son from youth, and you will rejoice for him in his maturity, and among ill-wishers you will be able to boast of him, and your enemies will envy you. Raise children in prohibitions and you will find peace and blessings in them. So do not give him free will in his youth, but walk along his ribs while he is growing, and then, having matured, he will not be guilty of you and will not become annoyance and illness of the soul, and the ruin of the house, the destruction of property, and the reproach of neighbors, and the mockery of enemies , and the fines of the authorities, and evil annoyance.

Thus, it is necessary to educate children in the “fear of God” from early childhood. Therefore, they should be punished: “Not punished children are a sin from God, but reproach and laughter from people, and vanity at home, and sorrow and loss for themselves, and sale and shame from people.” The head of the house should teach his wife and his servants how to put things in order at home: “and the husband sees that his wife and servants are dishonorable, otherwise he would be able to punish his wife with all reasoning and teach But only if the fault is great and the case is tough, and for great terrible disobedience and neglect, otherwise politely beat the hands with a whip, holding it for fault, but having received it, say, but there would be no anger, but people would not know and not hear.

WOMAN OF THE ERA OF HOUSE-BUILDING

In Domostroy, a woman appears in everything obedient to her husband.

All foreigners were amazed at the excess of domestic despotism of a husband over his wife.

In general, the woman was considered a being lower than the man and in some respects impure; thus, a woman was not allowed to cut an animal: it was believed that its meat would then not be tasty. Only old women were allowed to bake prosphora. In certain days, a woman was considered unworthy to eat with her. According to the laws of decency, generated by Byzantine asceticism and deep Tatar jealousy, it was considered reprehensible even to have a conversation with a woman.

The intra-estate family life of medieval Rus' was relatively closed for a long time. The Russian woman was constantly a slave from childhood to the grave. In peasant life, she was under the yoke of hard work. However, ordinary women - peasant women, townspeople - did not lead a reclusive lifestyle at all. Among the Cossacks, women enjoyed comparatively greater freedom; the wives of the Cossacks were their assistants and even went on campaigns with them.

The noble and wealthy people of the Muscovite state kept the female gender locked up, as in Muslim harems. The girls were kept in seclusion, hiding from human eyes; before marriage, a man should be completely unknown to them; it was not in the morals for the young man to express his feelings to the girl or personally ask her consent to marriage. The most pious people were of the opinion that parents should be beaten more often than girls, so that they would not lose their virginity.

Domostroy contains the following instructions on how to educate daughters: “If you have a daughter, and direct your severity at her, you will save her from bodily troubles: you will not shame your face if daughters walk in obedience, and it’s not your fault if foolishly she will violate her childhood, and will become known to your acquaintances as a mockery, and then they will shame you before people. For if you give your daughter a blameless one, it is as if you have done a great deed, in any society you will be proud, never suffering because of her.

The more noble was the family to which the girl belonged, the more severity awaited her: the princesses were the most unfortunate of Russian girls; hidden in the towers, not daring to show themselves, without the hope of ever having the right to love and marry.

When giving in marriage, the girl was not asked about her desire; she herself did not know whom she was going for, did not see her fiancé before marriage, when she was transferred to a new slavery. Having become a wife, she did not dare to leave the house without the permission of her husband, even if she went to church, and then she was obliged to ask questions. She was not granted the right to freely meet according to her heart and temper, and if some kind of treatment was allowed with those with whom her husband was pleased to allow it, then even then she was bound by instructions and remarks: what to say, what to keep silent about, what to ask, what not to hear . In domestic life, she was not given the right to farm. A jealous husband assigned to her spies from servants and serfs, and those, wanting to pretend to be in favor of the master, often reinterpreted to him everything in a different direction, every step of their mistress. Whether she went to church or to visit, relentless guards followed her every movement and passed everything on to her husband.

It often happened that a husband, at the behest of a beloved serf or woman, beat his wife out of sheer suspicion. But not all families had such a role for women. In many houses, the hostess had many responsibilities.

She had to work and set an example for the maids, get up before everyone else and wake others, go to bed later than everyone: if a maid wakes up the mistress, this was considered not to praise the mistress.

With such an active wife, the husband did not care about anything in the household; “the wife had to know every business better than those who worked on her orders: to cook food, and put jelly, and wash clothes, and rinse, and dry, and spread tablecloths, and ladle, and with such her ability inspired respect for herself” .

At the same time, it is impossible to imagine the life of a medieval family without the active participation of a woman, especially in catering: “The master, on all household matters, consults with his wife how to feed the servants on which day: in a meat eater - sieve bread, shchida porridge with ham is liquid, and sometimes, replacing it, and steep with lard, and meat for dinner, and for dinner, cabbage soup and milk or porridge, and on fasting days with jam, when peas, and when sushi, when baked turnips, cabbage soup, oatmeal, and even pickle, botwinya

On Sundays and holidays for dinner, pies are thick cereals or vegetables, or herring porridge, pancakes, jelly, and whatever God sends.

The ability to work with fabric, embroider, sew was a natural occupation in the everyday life of every family: “to sew a shirt or embroider an ubrus and weave it, or sew on a hoop with gold and silk (for which) measure yarn and silk, gold and silver fabric, and taffeta, and pebbles".

One of the important responsibilities of a husband is to "educate" his wife, who must run the entire household and raise her daughters. The will and personality of a woman are completely subordinate to a man.

The behavior of a woman at a party and at home is strictly regulated, up to what she can talk about. The system of punishments is also regulated by Domostroy.

A negligent wife, the husband must first "teach every reasoning." If verbal "punishment" does not give results, then the husband "worthy" his wife "to crawl with fear alone", "through fault looking."

WEEKDAYS AND HOLIDAYS OF RUSSIAN PEOPLE OF THE XVI CENTURY

Little information has been preserved about the daily routine of the people of the Middle Ages. The working day in the family began early. Ordinary people had two obligatory meals - lunch and dinner. At noon, production activity was interrupted. After dinner, according to the old Russian habit, there followed a long rest, a dream (which surprised the foreigners very much). Then work again until dinner. With the end of daylight, everyone went to sleep.

The Russians coordinated their domestic way of life with the liturgical order and in this respect made it look like a monastic one. Rising from sleep, the Russian immediately looked for an image with his eyes in order to cross himself and look at it; to make the sign of the cross was considered more decent, looking at the image; on the road, when the Russian spent the night in the field, he, getting up from sleep, was baptized, turning to the east. Immediately, if necessary, after leaving the bed, linen was put on and washing began; wealthy people washed themselves with soap and rose water. After ablutions and washings, they dressed and proceeded to pray.

In the room intended for prayer - the cross or, if it was not in the house, then in the one where there were more images, the whole family and servants gathered; lamps and candles were lit; smoked incense. The owner, as a householder, read the morning prayers aloud in front of everyone.

The nobles, who had their own home churches and house clergymen, the family gathered in the church, where the priest served prayers, matins and hours, and the deacon, who looked after the church or chapel, sang, and after the morning service the priest sprinkled holy water.

After finishing the prayers, everyone went to their homework.

Where the husband allowed his wife to manage the house, the hostess gave advice to the owner on what to do on the coming day, ordered food and assigned lessons to the maids for the whole day. But not all wives had such an active life; for the most part, the wives of noble and wealthy people, at the behest of their husbands, did not interfere at all in the household; everything was managed by the butler and the housekeeper from the serfs. Such mistresses, after the morning prayer, went to their chambers and sat down to sew and embroider with gold and silk with their servants; even food for dinner was ordered by the owner himself to the housekeeper.

After all household orders, the owner proceeded to his usual activities: the merchant went to the shop, the artisan took up his craft, the orderly people filled orders and orderly huts, and the boyars in Moscow flocked to the tsar and did business.

Getting to the beginning of the daytime occupation, whether it was writing or menial work, the Russian considered it proper to wash his hands, make three signs of the cross with bows to the ground in front of the image, and if there was a chance or opportunity, accept the blessing of the priest.

Mass was served at ten o'clock.

At noon it was time for lunch. Single shopkeepers, lads from the common people, serfs, visitors in cities and towns dined in taverns; homely people sat at the table at home or with friends at a party. Kings and noble people, living in special chambers in their courtyards, dined separately from other family members: wives and children ate separately. Ignorant nobles, children of boyars, townspeople and peasants - sedentary owners ate together with their wives and other family members. Sometimes family members, who with their families made up one family with the owner, dined from him and separately; during dinner parties, females never dined where the host sat with guests.

The table was covered with a tablecloth, but this was not always observed: very often people of the nobility dined without a tablecloth and put salt, vinegar, pepper on the bare table and put slices of bread. Two household officials were in charge of the order of dinner in a wealthy house: the key keeper and the butler. The key keeper was in the kitchen during the holiday of food, the butler was at the table and at the set with dishes, which always stood opposite the table in the dining room. Several servants carried food from the kitchen; the keykeeper and the butler, taking them, cut them into pieces, tasted them, and then they gave them to the servants to set before the master and those sitting at the table

After the usual dinner, they went to rest. It was a widespread custom consecrated with popular respect. The tsars, and the boyars, and the merchants slept after dinner; street mob rested on the streets. Not sleeping, or at least not resting after dinner, was considered heresy in a sense, like any deviation from the customs of the ancestors.

Rising from their afternoon nap, the Russians resumed their usual activities. The kings went to vespers, and from six o'clock in the evening they indulged in amusements and conversations.

Sometimes the boyars gathered in the palace, depending on the importance of the matter, and in the evening. evening at home was a time of entertainment; in winter, relatives and friends gathered in each other's houses, and in summer in tents that were spread out in front of the houses.

The Russians always had dinner, and after dinner the pious host sent an evening prayer. Lampadas were lit again, candles were lit in front of the images; households and servants gathered for prayer. After such prayers, it was already considered unlawful to eat and drink: everyone soon went to bed.

With the adoption of Christianity, especially revered days of the church calendar became official holidays: Christmas, Easter, the Annunciation and others, as well as the seventh day of the week - Sunday. According to church rules, holidays should be devoted to pious deeds and religious rites. Working on public holidays was considered a sin. However, the poor also worked on holidays.

The relative isolation of home life was diversified by the receptions of guests, as well as festive ceremonies, which were arranged mainly during church holidays. One of the main religious processions was arranged for Epiphany. On this day, the metropolitan blessed the water of the Moskva River, and the city's population performed the rite of the Jordan - "washing with holy water."

On holidays, other street performances were also arranged. Wandering artists, buffoons are known even in Kievan Rus. In addition to playing the harp, pipes, singing songs, performances of buffoons included acrobatic numbers, competitions with predatory animals. The buffoon troupe usually included an organ grinder, an acrobat, and a puppeteer.

Holidays, as a rule, were accompanied by public feasts - "brothers". However, ideas about the supposedly unrestrained drunkenness of Russians are clearly exaggerated. Only during the 5-6 largest church holidays, the population was allowed to brew beer, and taverns were a state monopoly.

Public life also included the holding of games and amusements - both military and peaceful, for example, the capture of a snowy town, wrestling and fistfight, towns, leapfrog, blind man's buffoons, grandmothers. Of gambling, dice games became widespread, and from the 16th century - in cards brought from the West. The favorite pastime of the kings and boyars was hunting.

Thus, human life in the Middle Ages, although it was relatively monotonous, was far from being exhausted by the production and socio-political spheres, it included many aspects of everyday life that historians do not always pay due attention to.

LABOR IN THE LIFE OF A RUSSIAN PERSON

A Russian man of the Middle Ages is constantly occupied with thoughts about his household: “To every person, rich and poor, great and small, judge himself and sweep away, according to trade and prey and according to his estate, but an orderly person, sweeping himself according to the state salary and according to income, and such is the yard for oneself to keep and all acquisitions and all stock, for this reason people keep and all household items; therefore you eat and drink and associate with good people.”

Labor as a virtue and a moral deed: any needlework or craft, according to Domostroy, should be performed in preparation, cleansed of all filth and washing hands cleanly, first of all - bow to the holy images in the ground - with that, and start every business.

According to "Domostroy", each person should live according to his wealth.

All household supplies should be purchased at a time when they are cheaper and stored carefully. The owner and the mistress should walk around the pantries and cellars and see what the reserves are and how they are stored. The husband should prepare and take care of everything for the house, while the wife, the mistress, should save what she has prepared. All supplies are recommended to be given out on a bill and write down how much is given out, so as not to forget.

Domostroy recommends that you always have at home people capable of various kinds of crafts: tailors, shoemakers, blacksmiths, carpenters, so that you do not have to buy anything with money, but have everything ready in the house. Along the way, the rules are indicated on how to prepare certain supplies: beer, kvass, prepare cabbage, store meat and various vegetables, etc.

"Domostroy" is a kind of worldly everyday life, indicating to a worldly person how and when he needs to observe fasts, holidays, etc.

"Domostroy" gives practical advice on housekeeping: how to "arrange a good and clean" hut, how to hang icons and how to keep them clean, how to cook food.

The attitude of Russian people to work as a virtue, as a moral act, is reflected in Domostroy. A real ideal of the working life of a Russian person is being created - a peasant, a merchant, a boyar, and even a prince (at that time, class division was carried out not on the basis of culture, but more on the size of property and the number of servants). Everyone in the house - both the owners and the workers - must work tirelessly. The hostess, even if she has guests, "would always sit over the needlework herself." The owner must always engage in “righteous work” (this is repeatedly emphasized), be fair, thrifty and take care of his household and employees. The hostess-wife should be "kind, hardworking and silent." servants are good, so that they “know the trade, who is worthy of whom and what trade he is trained in.” parents are obliged to teach the work of their children, "needlework - the mother of daughters and craftsmanship - the father of sons."

Thus, "Domostroy" was not only a set of rules for the behavior of a wealthy person of the 16th century, but also the first "encyclopedia of the household."

MORAL STANDARDS

To achieve a righteous life, a person must follow certain rules.

The following characteristics and covenants are given in “Domostroy”: “A prudent father who feeds on trade - in a city or across the sea - or plows in a village, such from any profit he saves for his daughter"(Ch. 20)," love your father and mother honor your own and their old age, and lay all your infirmities and sufferings on yourself with all your heart "(ch. 22)," you should pray for your sins and the remission of sins, for the health of the king and queen, and their children, and his brothers, and for the Christ-loving the army, about help against enemies, about the release of captives, and about priests, icons and monks, and about spiritual fathers, and about the sick, about prisoners in prison, and for all Christians ”(ch. 12).

In chapter 25, “Instruction to the husband, and wife, and workers, and children, how to live as it should be,” Domostroy reflects the moral rules that Russian people of the Middle Ages must follow: “Yes, to you, master, and wife, and children and household members - do not steal, do not fornicate, do not lie, do not slander, do not envy, do not offend, do not slander, do not encroach on someone else's, do not condemn, do not gossip, do not ridicule, do not remember evil, do not be angry with anyone, be obedient to elders and submissive, to the middle - friendly, to the younger and wretched - friendly and gracious, to instill every business without red tape and especially not to offend the worker in paying, to endure every offense with gratitude for God's sake: both reproach and reproach, if rightly reproached and reproached, to accept with love and avoid such recklessness, and in return not to take revenge. If you are not guilty of anything, you will receive a reward from God for this.

Chapter 28 “On the unrighteous life” of “Domostroy” contains the following instructions: “And whoever does not live according to God, not in a Christian way, commits all kinds of injustice and violence, and inflicts great offense, and does not pay debts, but an ignoble person in will hurt everyone, and who, in a neighborly way, is not kind either in the village to his peasants, or in an order while sitting in power, imposes heavy tributes and various illegal taxes, or plowed someone else's field, or planted a forest, or caught all the fish in someone else's cage, or board or by unrighteousness and violence will capture and rob the outweight and all kinds of hunting grounds, or steal, or destroy, or falsely accuse someone of something, or deceive someone, or betray someone for nothing, or stun the innocent into slavery by cunning or violence, or dishonestly judges, or unjustly makes a search, or falsely testifies, or a horse, and any animal, and any property, and villages or gardens, or yards and all lands by force takes away, or cheaply buys into captivity, and in all indecent deeds: in fornication, in anger, in vindictiveness - the master or mistress himself creates them, or their children, or their people, or their peasants - they will definitely all together be in hell, and damned on earth, because in all those unworthy deeds the master is not such a god forgiven and cursed by the people, and those offended by him cry out to God.

The moral way of life, being a component of daily worries, economic and social, is as necessary as worries about "daily bread".

Worthy relationships between spouses in the family, a confident future for children, a prosperous position for the elderly, a respectful attitude towards authority, veneration of clergy, zeal for fellow tribesmen and co-religionists is an indispensable condition for “salvation”, success in life.

CONCLUSION

Thus, the real features of the Russian way of life and the language of the 16th century, the closed self-regulating Russian economy, focused on reasonable prosperity and self-restraint (non-possessiveness), living according to Orthodox moral standards, were reflected in Domostroy, the meaning of which lies in the fact that he paints life for us wealthy man of the 16th century. - a city dweller, a merchant or an orderly person.

"Domostroy" gives a classic medieval three-membered pyramidal structure: the lower a creature is on the hierarchical ladder, the less its responsibility, but also its freedom. The higher - the greater the power, but also the responsibility before God. In the Domostroy model, the tsar is responsible for his country at once, and the owner of the house, the head of the family, is responsible for all household members and their sins; which is why there is a need for total vertical control over their actions. The superior at the same time has the right to punish the inferior for violating the order or disloyalty to his authority.

In "Domostroy" the idea of practical spirituality is carried out, which is the peculiarity of the development of spirituality in Ancient Rus'. Spirituality is not reasoning about the soul, but practical deeds to put into practice an ideal that had a spiritual and moral character, and, above all, the ideal of righteous labor.

In "Domostroy" a portrait of a Russian man of that time is given. This is a breadwinner and breadwinner, an exemplary family man (there were no divorces in principle). Whatever his social status, in the first place for him is the family. He is the protector of his wife, children and his property. And, finally, this is a man of honor, with a deep sense of his own dignity, alien to lies and pretense. True, the recommendations of "Domostroy" allowed the use of force in relation to the wife, children, servants; and the status of the latter was unenviable, disenfranchised. The main thing in the family was a man - the owner, husband, father.

So, "Domostroy" is an attempt to create a grandiose religious and moral code, which was supposed to establish and implement precisely the ideals of world, family, social morality.

The uniqueness of "Domostroy" in Russian culture, first of all, is that after it no comparable attempt was made to normalize the entire circle of life, especially family life.

BIBLIOGRAPHY

1. Domostroy // Literary Monuments of Ancient Rus': Middle of the 16th century. – M.: Artist. Lit., 1985

2. Zabylin M. Russian people, their customs, rituals, legends, superstitions. poetry. - M.: Nauka, 1996

3. Ivanitsky V. Russian woman in the era of "Domostroy" // Social sciences and modernity, 1995, No. 3. - P. 161-172

4. Kostomarov N.I. Home life and customs of the Great Russian people: Utensils, clothing, food and drink, health and disease, customs, rituals, receiving guests. - M.: Enlightenment, 1998

5. Lichman B.V. Russian history. – M.: Progress, 2005

6. Orlov A.S. Ancient Russian literature of the 11th-16th centuries. - M.: Enlightenment, 1992

7. Pushkareva N.L. Private life of a Russian woman: bride, wife, mistress (X - early XIX century). - M.: Enlightenment, 1997

8. Tereshchenko A. Life of the Russian people. – M.: Nauka, 1997

Orlov A.S. Ancient Russian literature of the 11th-16th centuries. - M.: Enlightenment, 1992.-S. 116

Lichman B.V. History of Russia.-M.: Progress, 2005.-S.167

Domostroy // Monuments of Literature of Ancient Rus': Middle of the 16th century. – M.: Artist. lit., 1985.-p.89

There. – p. 91

There. – p. 94

Domostroy // Monuments of Literature of Ancient Rus': Middle of the 16th century. – M.: Artist. Lit., 1985. - S. 90

Pushkareva N.L. The private life of a Russian woman: bride, wife, mistress (X - beginning of the XIX century) - M .: Enlightenment, 1997.-S. 44

Domostroy // Monuments of Literature of Ancient Rus': Middle of the 16th century. – M.: Artist. Lit., 1985. - S. 94

There. – S. 99

Ivanitsky V. Russian woman in the era of "Domostroy" // Social Sciences and Modernity, 1995, No. 3. –p.162

Treshchenko A. Life of the Russian people.- M .: Nauka, 1997. - S. 128

Domostroy // Monuments of Literature of Ancient Rus': Middle of the 16th century. – M.: Artist. Lit., 1985.

The Gate Church of the Prilutsky Monastery, etc. Painting At the center of the pictorial fine culture of the late 15th-16th centuries stands the work of Dionisy, the greatest icon painter of that time. "Deep maturity and artistic perfection" of this master represent the centuries-old tradition of Russian icon painting. Together with Andrei Rublev, Dionysius is the legendary glory of the culture of Ancient Rus'. ABOUT...

ABSTRACT

IN NATIONAL HISTORY

Topic: Life and life of Russian peopleXVIcentury in "Domostroy"

PLAN

Introduction

Family relationships

House building woman

Weekdays and holidays of Russian people

Labor in the life of a Russian person

Moral foundations

Conclusion

Bibliography

INTRODUCTION

Perhaps not a single document of medieval Rus' reflected the nature of life, economy, economic relations of its time, like Domostroy.

"Domostroy" is an encyclopedia of family life, domestic customs, traditions of Russian management - the whole diverse spectrum of human behavior.

Thus, "Domostroy" is not only an essay of a moralizing and family type, but also a kind of code of socio-economic norms of civil life in Russian society.

FAMILY RELATIONSHIPS

For a long time, the Russian peoples had a large family, uniting relatives in direct and lateral lines. The distinctive features of a large peasant family were collective farming and consumption, common ownership of property by two or more independent married couples. The urban (posad) population had smaller families and usually consisted of two generations - parents and children. The families of service people were, as a rule, small, since the son, having reached the age of 15, was supposed to "serve the sovereign's service and could receive both his own separate local salary and the granted patrimony." This contributed to early marriages and the emergence of independent small families.

The Orthodox Church allowed one person to marry no more than three times. The solemn wedding ceremony was usually performed only at the first marriage. A fourth marriage was strictly forbidden.

The orders of the head of the family were to be carried out implicitly. He could apply any punishment, up to physical.

Thus, it is necessary to educate children in the “fear of God” from early childhood. Therefore, they should be punished: “Not punished children are a sin from God, but reproach and laughter from people, and vanity at home, and sorrow and loss for themselves, and sale and shame from people.” The head of the house should teach his wife and his servants how to put things in order at home: “and the husband sees that his wife and servants are dishonorable, otherwise he would be able to punish his wife with all reasoning and teach But only if the fault is great and the case is tough, and for great terrible disobedience and neglect, otherwise politely beat with a whip by the hands, holding it for fault, but having received it, say, but there would be no anger, but people would not know and would not hear.

WOMAN OF THE ERA OF HOUSE-BUILDING

In Domostroy, a woman appears in everything obedient to her husband.

All foreigners were amazed at the excess of domestic despotism of a husband over his wife.

Domostroy has the following instructions on how to raise daughters: “If you have a daughter, and direct your severity on her, thus you will save her from bodily troubles: you will not shame your face if your daughters walk in obedience, and it is not your fault if, out of stupidity, she violates her childhood, and becomes known to your acquaintances in mockery, and then they will shame you before people. For if you give your daughter blameless - as if you will do a great deed, in any society you will be proud, never suffering because of her.

On Sundays and holidays for dinner, pies are thick cereals or vegetables, or herring porridge, pancakes, jelly, and what God will send.

The behavior of a woman at a party and at home is strictly regulated, up to what she can talk about. The system of punishments is also regulated by Domostroy.

A negligent wife, the husband must first "teach every reasoning." If verbal "punishment" does not give results, then the husband "worthy" his wife "to crawl with fear alone", "looking through fault".

WEEKDAYS AND HOLIDAYS OF RUSSIAN PEOPLEXVICENTURIES

After finishing the prayers, everyone went to their homework.

Mass was served at ten o'clock.

Rising from their afternoon nap, the Russians resumed their usual activities. The kings went to vespers, and from six o'clock in the evening they indulged in amusements and conversations.

LABOR IN THE LIFE OF A RUSSIAN PERSON

According to "Domostroy", each person should live according to his wealth.

"Domostroy" is a kind of worldly everyday life, indicating to a worldly person how and when he needs to observe fasts, holidays, etc.

"Domostroy" gives practical advice on housekeeping: how to "arrange a good and clean" hut, how to hang icons and how to keep them clean, how to cook food.

Thus, "Domostroy" was not only a set of rules for the behavior of a wealthy person of the 16th century, but also the first "encyclopedia of the household."

MORAL STANDARDS

To achieve a righteous life, a person must follow certain rules.

The moral way of life, being a component of daily worries, economic and social, is as necessary as worries about "daily bread".

CONCLUSION

So, "Domostroy" is an attempt to create a grandiose religious and moral code, which was supposed to establish and implement precisely the ideals of world, family, social morality.

The uniqueness of "Domostroy" in Russian culture, first of all, is that after it no comparable attempt was made to normalize the entire circle of life, especially family life.

BIBLIOGRAPHY

1. Domostroy // Literary Monuments of Ancient Rus': Middle of the 16th century. – M.: Artist. Lit., 1985

2. Zabylin M. Russian people, their customs, rituals, legends, superstitions. poetry. - M.: Nauka, 1996

3. Ivanitsky V. Russian woman in the era of "Domostroy" // Social sciences and modernity, 1995, No. 3. - P. 161-172

4. Kostomarov N.I. Home life and customs of the Great Russian people: Utensils, clothing, food and drink, health and disease, customs, rituals, receiving guests. - M.: Enlightenment, 1998

5. Lichman B.V. Russian history. – M.: Progress, 2005

6. Orlov A.S. Ancient Russian literature of the 11th-16th centuries. - M.: Enlightenment, 1992

7. Pushkareva N.L. Private life of a Russian woman: bride, wife, mistress (X - early XIX century). - M.: Enlightenment, 1997

8. Tereshchenko A. Life of the Russian people. – M.: Nauka, 1997

Domostroy - an encyclopedia of the life of Ancient Rus'

Director of the Museum of the State Budgetary Educational Institution “Secondary School No. " Saint Petersburg

Introduction

This work is devoted to the study of the outstanding monument of Russian literature and social thought "Domostroy". The range of issues that are addressed in this book is great, its content is significant. We will try to consider it from this angle - why Domostroy can be called an encyclopedia of the life of its time, what are the reasons that led to the creation of an essay that so fully reflected the life of its time, and what are the most essential, “root” features of the life of Rus' of its time according to Domostroy ". After all, it can be said for sure that there is not a single book that would reflect the most essential and diverse features of the life of its time as fully as Domostroy. Therefore, it is no coincidence that Domostroy is called the “cookbook” of Russian life.

At one time, this book was a reference book in Rus', its fame now, although not so much, is also great. There is a large scientific literature dedicated to it, which continues to grow constantly. Our work is scientifically reviewing in nature. The original theses are combined with the research of scientists who have touched on this issue and studied it in depth.

For a long time, "Domostroy" was considered a reactionary work, but in the twentieth century, the opinion of scientists has changed somewhat. The largest domestic writers and philosophers devoted excited lines to the ideas that are defended in Domostroy. Gradually, it becomes clear how much significant and important, consonant with us, is contained in this book. Now "Domostroy" is often reprinted and more and more actively enters into modern life. In this sense, it can be argued that this book is only partly outdated and continues to excite us with its ideas and beautiful, sonorous language.

General idea of Domostroy

This part discusses the issues of authorship and origin of the book, its literary prototypes and classifies the content of the work.

Authorship and origin

"DOMOSTROY" is an anonymous monument of Russian secular literature of the late Middle Ages, which addresses a wide range of issues related to the religious and secular life of its time, a certain set of rules for the behavior of a wealthy person, which he had to use in real life.

The points of view of scientists on the problems of the origin and authorship of Domostroy differ.

There are two polar scientific hypotheses. Orlov [ 10 ] believes that the text of Domostroy is the result of collective creativity that began in the fifteenth century in Novgorod. And [9] attributes the authorship of Domostroy to an associate of Ivan the Terrible, archpriest of the Annunciation Monastery in Moscow, an outstanding religious and public figure of the sixteenth century Sylvester.

A newer edition of Domostroy was compiled by Abbot Karion (Istomin) in the seventeenth century. This edition combined several variants of Domostroy that existed at that time.

Literary prototypes

The genre of teaching or edification has a long history. These are the edifications and testament of educators and fathers, rulers (Byzantine emperors Constantine Porphyrogenitus and Basil the First. In themselves they are very different in nature. You can give a lot of examples from European literature. So let's mention the Instruction to the son of a hermit in Bari (thirteenth century), Treatise on the Government of Princes by Archbishop Colonna (fourteenth century), Pandolfini's Discourse on the Government of the Family (fifteenth century); thirteenth century French anonymous work "A father's advice to his son", a command to the daughters of Geoffroy de Latou Landry (fourteenth century), "Paris master" (fifteenth century) There are also "The Book of Christian Teachings" by Thomas Shchitny (fourteenth century), "Advice from a father to his son" by Smil Flaschka from Pardubice (fourteenth century), "A Brief Instruction to a Young Master" by Szymon Lomnicki (sixteenth century) of Czech origin. In addition In addition, the kings of Spain had a tradition of writing moralistic compositions for their children, composed by the kings Don Sancho and Infante Don Juan Manuel. In addition, the French king Louis the Saint made an edification for his son. At one time, the Latin Book of Platina of Cremona was known, published in French translation in 1539. But Italian literature of the sixteenth century is especially rich in the “rules of life”. Such books were compiled by Andrea Piccolomini, Andrea Vivis, Antonio della Casa, Stefano Guizzi and Balthazar Castiglione.

It is important to add that the immediate domestic predecessor of "Domostroy" was the famous "Instruction" by Vladimir Monomakh.

Content classification

In the fifteenth - sixteenth centuries, the process of formation of a centralized Russian state took place. And the task of "Domostroy" was precisely to contribute to the creation of this rationally - rigid system of management. This is how this significant semantic axis of its time was built: God - King - Father - Family.

So, we got some general idea about Domostroy, its origin, authorship. We also turned to his immediate Russian and European literary predecessors and structured the content of the book.

Religion

Important shifts took place in the religious and church-state spheres at that time. Firstly, only in the sixteenth century did paganism truly disappear almost completely in Rus', the stronghold of which was the outskirts of the Muscovite kingdom. Secondly, the Orthodoxy of Rus' for the first time began to realize itself as an active acting force. Finally, then the church is more closely united with the state: Ivan the Terrible was the first Grand Duke "anointed" to rule.

And these events were imprinted in Domostroy, which, on the other hand, actively contributed to them.

Religious issues are of great importance in Domostroy. They start with them.

Based on the traditional Orthodox faith, "Domostroy" brings the main church regulations and rituals to the mind of every reader. The work begins with postulates of a religious nature: how a Christian should believe, how to take Holy Communion and venerate holy things, how to honor clergymen, how to pray, go to church, how to decorate a house with icons. Christian dogmas are combined with simple advice on how to dust off icons, and recommendations on the obligatory observance of religious rites with the requirements of a certain attitude towards the king and "rulers".

"Domostroy" begins with a description of the most important dogmas and institutions of Orthodoxy - Christ, the Mother of God, the Holy Trinity are mentioned. “It is fitting for every Christian to know how to live according to God in the Orthodox Christian faith. First of all, with all your soul, and with all your thoughts, and with all your feelings, believe with sincere faith in the Father, and the Son, and the Holy Spirit - in the Indivisible Trinity.

In the incarnation of our Lord Jesus Christ, the Son of God, believe, call the Mother of God who gave birth to Him, and worship the Cross of Christ with faith, for on it the Lord brought salvation to all people. Honor the icons of Christ and His Most Pure Mother, and the Holy Heavenly Incorporeal Forces and all the saints with faith, as they themselves, and with love in prayer show all this, and lay bows, and call for their intercession before God, and reverently kiss the relics of the saints and worship them."

This was followed by numerous recommendations on the observance of church ritual and religious life - how to behave with clergymen. “Always resort to the hierarchical rank and give them due honor, and demand blessings and spiritual instruction from them, and fall at their feet, and in everything obey them according to God.” [ 5 ] Then how to behave in the temple - “In the church in the service, stand with fear and pray in silence, and at home always sing Compline, Midnight Office and the Hours. And whoever adds rules for the sake of his salvation, it is in his will, then the reward is greater from God. And wives go to the church of God when they can, at will and in consultation with their husbands. In church, do not talk to anyone, stand silently and attentively listen to Divine singing and reading, without looking around, neither against the wall nor against the pillar, and not leaning on the staff, without stepping from foot to foot; stand with your hands folded crosswise on your chest, unshakably and firmly, lowering your bodily eyes down, and grief in your heart. [ 5 ]

So, the issues of religious life are of paramount importance in the literal and figurative sense in Domostroy. The ever-strengthening Orthodox religion acts as the basis of the foundations of the entire structure of life in Ancient Rus' at that time.

Public life

It is no coincidence that between the chapters dedicated to religion wedged a chapter mainly dedicated to the power of the king.

“Fear the king and serve him faithfully, always pray to God for him. And never speak falsely to him, but with reverence answer him the truth, as to God himself, and obey him in everything. If you serve the earthly king with truth and fear him, you will learn to fear the Heavenly King too: this one is temporary, and the Heavenly one is eternal and the Judge is not hypocritical, and will reward everyone according to his deeds. [ 5]

The interweaving of the power of God and the king has a high meaning. After all, it was at this time that the idea of the tsar as the “anointed one” of God was born in Rus'. Ivan the Terrible paid special tribute to her.

The rigid hierarchy of society and the regulation of behavior that Domostroy advocates are precisely designed to structure the entire life of a growing centralized state and strengthen the power of the state mechanism.

So, many of the provisions of Domostroy and its very spirit are called upon to help strengthen the young centralism of the Russian state. Including for this purpose, Domostroy was created.

Family

State, church and family form a community. Domostroy teaches this. The state is built on a reliable foundation - the family. Just as the head of the state is the king - the sovereign, so in the family the sovereign - the head of the family - is the head of the whole house. The word "sovereign" in both cases is used in the same sense. At the family level, the state monarchical system of power seems to be repeated.

The head of the house, the sovereign of his “family state”, is called to think not about himself alone, but about all family members, even about the servants of the house. For them he is responsible before the Lord God and will answer on the day of the Last Judgment. Duty and responsibility before God, the king and the whole society for the arrangement of domestic life gave the owner enormous rights, he was free to punish, teach and punish .. In order to teach true life, he had to keep all the household in a strict bridle.

It is the high responsibility before God for oneself and one's family that gives, first of all, to the husband great rights among relatives and household members. “If the husband himself does not do what is written in this book, and does not teach his wife, and his servants, and does not lead his house according to God, and does not care about his soul, and does not teach people his rules, and he himself destroy in this age and in the future, and his house, and all the rest with him. If, however, a good husband is concerned about his salvation and instructs his wife and children, and also teaches his servants all the fear of God and lawful Christian living, as it is written here, then he, together with everyone, will live his life in prosperity and in a divine way and will be rewarded with God's mercy. ." [ 5 ]

In case of disobedience to his will, the head of the family had the right to apply physical force against members of his family. In this regard, it is important to note a few points. The author of "Domostroy" repeatedly mentions physical punishment as a forced measure. It is applied if the word did not work. In addition, the result of bodily torment is good - this is spiritual salvation - "save a person with fear, teaching and punishing, otherwise, judging, and bodily punish." [ 5 ]

The cruelty of relations in the family, which is mentioned in Domostroy, did not go beyond the moral norms of the Middle Ages and, in essence, did not differ from similar edifying works by European authors.

“Loving your son, increase his wounds, and then you will rejoice over him. Punish your son from youth, and you will rejoice for him in his maturity, and among the evil ones you will boast of him, and your enemies will envy you. Raise children in prohibitions and you will find peace and blessings in them. Do not laugh, playing with him in his infancy, you had fun in his infancy, but when you grow up, you will grieve, and in the future, like a soreness for your soul. So do not give him free will in his youth, but crush his rib while he is growing, so that, having matured, he will not be guilty of you and will not become annoyance to you and a disease of the soul, and the ruin of the house, and the destruction of the estate, and the reproach of neighbors, and the laughing stock of enemies. , and payments to the authorities, and evil annoyance. [ 5 ] Before us is a very indicative for the Middle Ages understanding of the upbringing of the younger generation, which did not know the concept of childhood, when a child was looked at as a small adult and made high demands on him, without making allowances for age.

Domostroy pays a lot of attention to his wife - the true mistress of the house.

A special place in the hierarchy of the family was occupied by the empress, the wife of the householder. She had to live in fear of her husband, submit to him in everything, consult with him. But one should not absolutize all the recommendations of Domostroy regarding the spouse. Otherwise, an opinion may be created that the woman did not say anything except what her husband told her, did not go out to the guests, did not see other people, being in church or giving orders about the housework, did not have fun, celebrating holidays and or watching buffoons. In fact, the true position of the wife is the position of the housekeeper and the support of the husband in the house. The spheres of activity of the owner and the mistress differed: he created, she saved, on her shoulders lay the organization of the storage of supplies, work and training of servants. The opinion of the author of Domostroy about a worthy wife is high. “A good wife is a reward to her husband, and good mercy to him who fears God. For a wife adds honor to her husband: first, having kept God's commandment, she will be blessed, and second, people also praise her. A kind, industrious, silent wife is a crown to her husband, if a husband has found his good wife, she only brings good from his house. Blessed is the husband of such a wife, and they fulfill their years in a good world. For the wife, good praise to the husband and honor. [ 5 ]

At the same time, it is impossible to understand the relationship between husband and family in the Middle Ages as a relationship of his unambiguous dominance. Jacques Le Goff wrote that “in the Middle Ages, the individual belonged primarily to the family. Large family, patriarchal or tribal. Under the leadership of her head, she suppressed the individual, prescribed him property, responsibility, and collective action. [ 8, 262 ] So, the power of the husband in the family is inseparable from his dependence and responsibility to the family.

Summing up the chapter, let's say that family issues occupied an exceptional place in Domostroy. A well-ordered family was associated with a well-ordered society. The husband was also its head with great powers, but he also bore a great responsibility before God and the state for the arrangement of the family. The well-known right of physical influence of the head of the family in relation to his household was introduced by Domostroy within a certain framework. It is only a means of spiritual salvation for family members. In addition, the husband was ordered not to abuse his rights in the family.

Household issues

Domostroy contains numerous tips on how to run a household. Everyday life appears in it very detailed, with the smallest details. Through business conversations, business and everyday advice is revealed that characterizes the personal postulates of a society of a certain time. So each person should live according to his income. “Every person, rich and poor, noble and humble, must count and take into account everything in the economy: in trade, and in profit, and in the whole estate. A serving person should live, having calculated and taken into account the sovereign's salary and income from the estate and from the patrimony, and keep his house and the entire household with supplies according to the income. According to this calculation, keep the servants, and the household, looking at the trade and income, and eat, and drink, and dress, and serve the sovereign, and keep the servants, and communicate with good people ”[5] We see that the class The status approach here is quite compatible with the norms of behavior common to the entire feudal society. A worthy owner, regardless of his status, but guided, first of all, by his income; makes reserves in advance for future use, so that in case of crop failure or for any other reason, he will not be at a disadvantage.

Domostroy speaks of thrift. This is expressed in detailed advice on how to wash, count and put away dishes, sew clothes upside down, clean them, mend and save used things. Such frugality, sometimes bordering on stinginess, may surprise us. But it is important to remember that the man of that time treated things differently. There were fewer of them, they were more valued, they were inherited. In addition, it is difficult not to recognize the correctness and relevance of some tips: do not throw away old things, but save them in order to reuse them if necessary, foresee what and how much you need for the winter, making the necessary preparations in the fall when there is more choice and cheaper prices. , very important and sharp condemnation of drunkenness.

"Domostroy" speaks of the life and economy of a wealthy citizen, merchant or craftsman. His yard was not so closed, fenced off from the whole world. It was connected with the market in terms of economy, and in terms of human communication - with neighbors. Domostroy provided for helping each other on the basis of a loan.

So, "Domostroy" actively covers economic issues and gives practical recommendations for a variety of occasions.

Conclusion

The "Domostroy" reflected the whole life of Rus' of the fifteenth - sixteenth centuries with its own characteristics and contradictions. Religion and life, the relationship between husband and wife, the upbringing of children, the structure of Russian society, various everyday things - all this and many other issues are touched upon in it.

In general, "Domostroy" is an attempt to create a certain set of moral rules of its time and give practical advice on their implementation.

Domostroy is estimated differently. The negative reviews about him by positivist philosophers and the ideological revolutionary populism are well known. But at the turn of the nineteenth and twentieth centuries, a new stream is outlined in the evaluation of this book. "Sylvester made an attempt, the significance of which is not fully understood until now. "Domostroy" is an attempt to create a grandiose religious and moral code, which was supposed to establish and implement precisely the ideals of world, family, public morality. The task is colossal: its scale is comparable to what Confucius did for his people... This was the opinion of famous philosopher and writer D. Andreev. [2, 143]

Major domestic writers of the twentieth century - B. Abramov in the novels "Brothers and Sisters" and "Home", V. Rasputin in the works "Live and Drink" and "Farewell to Matyora" sealed the restlessness and loneliness of a man of his time, cut off from the roots of his culture . In this sense, the ideas of catholicity and harmony of the individual and society appear before us as deeply good and saving.

Literature

1. Alshits of autocracy in Russia. . L. Science. 19s.

2. Andreev Mira, M.: Prometheus. 19s.

3. About literature. Researches, articles. M.: Fiction, 19s.

5. Domostroy. Site http://www. *****/biblio/books/domostroy/Main. htm.

6. Ivanitsky woman in the era of "Domostroy" // Social sciences and modernity, 1995, No. 3. P.

7. Kostomarov of Russia in the biographies of its main figures. M.: EKSMO, 20s.

8. Le Civilization of the Medieval Republic. 19s.

9. On the issue of the editions of Domostroy, its composition and origin // Journal of the Ministry of Public Education. St. Petersburg: Ministry of National Education, 1889. Ch. 261. No. 2. S. 294-324.

10. Orlov according to the Konshinsky list and the like // Readings of the Society of History and Antiquities. M.: Moscow University, 1908. Book. 2. S. 1-104.

11. Orlov // History of Russian literature: In 10 vols. T. II. Part 1. Literature 1220-1580. M.-L.: AN SSSR, 1945. S. 441 - 445.

12. Domostroy of the 16th century. Local history lessons for modern school // National education. 2000. No. 10. S.

"Domostroy" of the 16th century taught: "Invite the poor and the needy, and the mournful, and strange strangers to your house and, according to your strength, feed and drink." At a time when charity was a private “holy” thing in Rus', the kings and queens carried it out in the form of alms and feedings. Historians I.E.Zabelin, G.K.Kotoshikhin write about the huge alms given by royal persons to church persons and the beggars who flock to monasteries and palaces. Alms were distributed in connection with the holidays, as well as significant events in the life and death of kings and queens.

“Before the onset of Great Lent, on Cheese Week, the Russian tsars distributed abundant alms, and then went to the monasteries to say goodbye to the elders and gave them alms, and they said about the queen that she went. Kings and queens often made trips to monasteries; along the roads where the royal train, assembled with purely Asian luxury, rode, beggars came out and lay down, and passing alms were given to the beggars, couchettes, decrepit old men and all kinds of miserable and poor people.<…>By the time of the tsar’s arrival at the monastery, many beggars flocked there, and the tsars distributed generous alms to the poor and the monastery brethren ”(Pryzhov).

“The king and queen go through almshouses and prisons, and give alms; in the same way, they give the poor and wretched people a ruble each and a half a ruble and less than a man. And a lot of thousands of that money is spent ”(Kotoshikhin).

The descriptions of royal charity written by Grigory Karpovich Kotoshikhin are interesting. He served as an ordinary officer of the Ambassadorial order. Participating in negotiations with the Swedes, he told the Swedes secret data. After participating in the campaign for negotiations with the Poles, he fled to Sweden, took a new name in the manner of the Polish [Selitsky], abandoned Orthodoxy and converted to Protestantism, entered the Swedish service in the state archive and wrote an essay [some analytical review] about Rus' in the reign of Alexei Mikhailovich ; in 1667 he was executed for the drunken murder of the owner of the house in which he lived. Having ingloriously ended his life, G. Kotoshikhin, however, left interesting descriptions of the social reality of the 17th century as evidence of a contemporary of Tsar Alexei Mikhailovich. He described in detail the state structure, traditions, the procedure for holding weddings, funerals, etc. among royal people. The level of costs for the ceremony is striking, as well as the negative consequences of the poverty that has been integrated into these rituals:

“Then, as they bury the king, wax candles, twisted and simple, are given to people of every rank, for seeing them off, - and those candles will go out at that time more than 10 berkowesques. Yes, at the same time, the giver is the royal treasury, for burial, by the authorities, and by the priest and deacon, money ... Yes, at the same time, in all the Orders, having made a lot of money, they wrap in papers a ruble and a half and a half and a half, and having taken out to the square, the clerks distribute alms to the poor and the poor, and to people of all ranks, on hand; also in the monastery, the elder and the clerks, and in the almshouses, they distribute to every person rubles for 5 and 3 and 2 and one, depending on the person; and in all the cities, the blacks, and the priests, and the poor, are given funeral money and alms, against Moscow half and a third. Also, in Moscow and in the cities, all thieves, for the royal death, are released from prisons without punishment.

Woe then to the people who were at that burial, because the burial takes place at night, and there are many people, Moscow and visitors from cities and counties; and the nature of Moscow people is not God-fearing, from the male to the floor and the female, the clothes are robbed through the streets and killed to death; and the detective of that day, when a king is buried, more than a hundred dead people killed and slaughtered. And as a blow-by after the death of the royal 40 days, they are called sorochiny, and then the authorities, and the queen and the princes, and the boyars, are in the same church at mass and sing a panafida for the king; and then for the authorities, and for the boyars, and for the priests, in the royal house there is a table, and in the monasteries of the monks they are fed by the neighbors, and they give alms against full burial. And it will be spent on the royal burial of money, in Moscow and in the cities, close to what will come from the state treasury for a year.

Practiced "feeding" - the so-called "tables". “These tables - a remnant of ancient tribal customs to treat their neighbors, the poor, belonging to the clan, and strangers (wanderers) on holidays - were subsequently arranged for purely religious purposes. There were tables in large monasteries and with the patriarchs. ... Grains from these meals were fed to the poor. ... Finally, there were often royal tables for the boyars and the clergy; the poor and the poor were invited to the tables. Thus, in 1678, the patriarch fed 2,500 beggars” (Pryzhov). Since ancient times, the church has taught: “When you make a feast, and call both the brethren and the clan and the nobles…

P.K. Kotoshikhin wrote: “It is the same custom on other days to have tables for stewards, for solicitors, for Moscow nobles, and for guests, and for hundreds of elders, and for city elected townspeople; ... Priests and deacons, and servants of cathedral churches and others are fed in the royal court for more than one day, but others are given food and drink in the Houses; Yes, they are given money, that they prayed to God for their public health, 10 and 5 rubles and tenge each, and the smallest at most half a ruble, depending on the churches, how someone receives the annual royal salary. And royal letters are sent to the cities, cathedral and other churches are ordered by the priest and deacon to give money for prayers, against Moscow to the floors, from the Gorodets income. Yes, stewards, lawyers, tenants are sent from Moscow to the cities through the monastery with alms and with prayer money, and feed the scoops - and they give money at 5 rubles and 4 and 3 and 2 and a ruble and a half and less to a person a black man, depending on the person, and on a towel and 2 handkerchiefs each; but they bless those people with images and give them, from the monastery treasury, what happened.

According to the research of I. Pryzhov, in the 17th century, beggars, holy fools and the like ate and drank most of the royal reserves. The royal persons did not just feed the beggars - they had charitable conversations with them, took them to their chambers for conversations. They were treated to the best food and drink. “According to popular legend, the wife of Prince Vladimir treated them to overseas wines; in her chambers the beggars drank, ate, and made fun. The same is true in the 17th century. At Marfa Matveevna, for example, at the wake of Tsar Fyodor Alekseevich, 300 beggars were fed in five days ... Praskovya Feodorovna also had 300 people in 5 days for Tsar Ivan Alekseevich. Tatyana Mikhailovna has 220 people in 9 days. Evdokia Alekseevna, with her sisters, has 350 people in 7 days. Having great wealth, the royal persons, and after them the boyars and others, saving themselves by charity, in fact, stimulated the development of begging in Rus'.

The impoverished blasphemers interfered with the administration of the Orthodox rite, the church service. Alexei Mikhailovich, “complacent and pious”, “devout pilgrimage”, was very poor-loving. On Christmas Eve, early in the morning, he went secretly to prisons and almshouses, distributing generous alms there; he did the same alms in the streets to the poor and needy. The historian V.O. Klyuchevsky writes about him this way: “He loved people and wished them all the best, because he did not want them to upset his quiet personal joys with their grief and complaints ... he was little disposed to defend or hold anything , as well as with something for a long time to fight. Under Tsar Alexei Mikhailovich, in 1649, the “Cathedral Code” was adopted (which was in force until 1832!), In which there is a provision on public fundraising for the ransom of prisoners: demonstrating deanery in every possible way, Alexei Mikhailovich followed the good tradition of Russian rulers to redeem compatriots from the crowd. The order of redemption was similar to that which existed under Ivan the Terrible, according to the principle of distribution of "general alms" to all "plows". A “rate” of ransom was established depending on the social status of the captives and a special general tax - “polonian money”. Personal charity of Alexei Mikhailovich, however, could in no way compensate for the evil that happened during the years of his reign - the split of the Russian Orthodox Church, the split of the whole people to those who accepted the reform, the Nikonians, and those who later became known as the Old Believers. Huge strata of the population of Rus' were subjected to such cruel persecutions under Alexei Mikhailovich, and such a groan from the bloody "reform" similar to genocide stood on the Russian land that a discussion of the charity of the Quietest would look absurd. The introduction of chaos into the affairs of faith, the loss of the usual ethical guidelines led to the fact that a superficial attitude towards religion and hypocrisy spread.

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