Domostroy of the 16th century in Russia. Domostroy is an encyclopedia of the life of Ancient Rus. General idea of ​​"Domostroy"

N. Kostomarov

Holidays were a time of deviation from the usual order of daily life and were accompanied by various customs that took root in the home life. Pious people generally considered it decent to commemorate the festive time with deeds of piety and Christian goodness. The first necessity was to go to church for the established worship; in addition, the owners invited the clergy to their place and served in the house of prayers, and considered it their duty to feed the poor and give alms. Thus, the kings established meals for the poor in their own mansions and, having fed them, distributed money from their own hands, went to almshouses, visited prisons and gave alms to prisoners. Such charitable trips took place especially before big holidays: before Easter and Christmas, also at Shrovetide; but there were also other feasts of the Lord and theotokos. This custom was observed everywhere by noble gentlemen and well-to-do people in general. The greedy to feed, the greedy to drink, to clothe the naked, to visit the sick, to come to the dungeons and wash their feet - according to the expression of time, constituted the most pious transmission of holidays and Sundays. There were examples that for such charitable deeds the tsars were promoted to the ranks, as for service. Holidays were considered the most decent time for feasts [...]. Russian legislation helped the church, which forbade the sending of everyday labors during the holidays; forbade to judge and sit in orders on big holidays and Sundays, except, however, important, necessary state affairs; merchants had to stop their business on the eve of Sunday and public holidays three hours before the evening; and even on weekdays, on the occasion of church holidays and processions, it was forbidden to work and trade until the end of the service; but these rules were poorly followed, and despite the strict subordination to church forms in life, despite the fact that the Russians even considered time to be nothing other than holidays, to the amazement of foreigners, they traded and worked both on Sundays and on Lord's holidays. On the other hand, the common people found that there was nothing to honor a holiday like with drunkenness; the more the holiday was, the lower the revelry was, the more the income in taverns and kruzhechny courtyards was chosen for the treasury - even during the divine service, drunkards were already crowding around the drinking houses: "He who is happy with the holiday is drunk to the brink," the people said and say great Russian. […]

Everything that is currently expressed in evenings, theaters, picnics, etc., in the old days was expressed by feasts. Feasts were an ordinary form of social rapprochement of people. Whether the church celebrated its triumph, whether the family rejoiced, or saw off its mate from the earthly world, or Russia shared the royal joy and glory of victory - the feast was an expression of joy. The kings amused themselves with the feast; the peasants also had a feast. The desire to maintain a good opinion of people about themselves prompted every decent owner to make a feast and call good friends to him. […]

A distinctive feature of the Russian feast was an extraordinary variety of dishes and an abundance of drinks. The owner was dubbed that he had a lot of everything at the feast - the guest is a thick refectory! He tried to get the guests drunk, if possible, before taking them home without memory; and the one who is not nice enough grieved the owner. "He does not drink, does not eat, - they said about such, - he does not want to borrow us!" They should drink with a full throat, and not sip, as chickens do. Those who drank eagerly showed that they loved their master. The women, while feasting with the hostess, also had to give in to the hostess's treats to the point that they were taken home unconscious. The next day, the hostess sent to inquire about the health of the guest. “Thank you for the treat,” the guest replied in this case, “I had so much fun yesterday that I don’t know how I got home!” But on the other hand, it was considered shameful to become drunk soon. The feast was, in a way, a war between the host and the guests. The owner wanted to get the guest drunk at all costs; the guests did not give in and only out of politeness had to admit that they were defeated after a stubborn defense. Some, not wanting to drink, to please the owner, pretended to be drunk by the end of the dinner, so that they would no longer be forced, so that in this way they would not really get drunk. Sometimes it happened at riotous feasts that they were forced to drink by force, even by beatings. […]

The Russian people have long been famous for their love of drinking. Vladimir also said a significant expression: "Russia is happy to drink: we cannot be without that!" The Russians attached some heroic significance to drunkenness. In ancient songs, the hero's valor was measured by the ability to drink others and drink an incredible amount of wine. Joy, love, benevolence found expression in wine. If the higher one wanted to show his favor to the lower one, he watered him, and he did not dare to refuse: there were cases that a noble person, for fun, watered a simple person, and he, not daring to refuse, drank to the point that he fell unconscious and even died ... Noble boyars did not consider it reprehensible to get drunk until they lost consciousness, and with the danger of losing their lives. The royal ambassadors who traveled abroad amazed foreigners with their immoderation. One Russian ambassador to Sweden, in 1608, immortalized himself in the eyes of strangers by drinking strong wine and dying from it. How the Russian people were greedy for wine in general can be evidenced by the following historical event: during the riot in Moscow, when Pleshcheev, Chistov and Trakhaniots were killed, a fire broke out. Very soon he reached the main tavern ... the people rushed there in a crowd; everyone was in a hurry to scoop up the wine with their hats and boots; everyone wanted to drink the free wine; have forgotten the rebellion; forgot to put out the fire; the people lay dead drunk and thus the rebellion stopped, and most of the capital turned to ashes. Until the time when Boris made drunkenness an article of state income by the introduction of taverns, the desire to drink among the Russian people did not reach such an astounding volume as later. The common people rarely drank: they were allowed to brew beer, mash and honey and go for a walk only on holidays; but when wine began to be sold from the treasury, when the epithet of tsars was added to the word "tavern", drunkenness became a universal quality. Miserable drunkards multiplied who drank themselves to the bone. An eyewitness tells how a drunkard entered the tavern and drank a caftan, went out in a shirt and, having met a friend, came back again, drank his linen and left the tsar's tavern completely naked, but cheerful, unruffled, singing songs and letting go of a strong word to the Germans, who decided to make remark to him. These cases were frequent both in Moscow and in cities and villages - everywhere you could see people lying unconscious in the mud or in the snow. Thieves and crooks robbed them, and often after that in the winter they froze. In Moscow, at Shrovetide and Christmastide, dozens of frozen drunks were brought to the zemstvo order every morning. u ... uh

It happened that people of decent origin, that is, noblemen and boyar children, got drunk to the point that they lowered their estates and drank naked. From such and such fellows, a special class of drunkards was formed, called tavern yarygs. These daredevils had neither stake nor yard. They lived in general contempt and dragged themselves around the world begging for alms; they almost always crowded around taverns and taverns, humbly begging for a glass of wine from those who came, for Christ's sake. Ready for any atrocity, they formed a gang of thieves and robbers on occasion. In folk songs and stories, they are presented as tempters of young inexperienced people. […]

The clergy not only did not differ in sobriety, but also outdid other estates in their disposition to wine. At weddings, the clergy were so drunk that they needed to be supported.

In order to put boundaries to the frantic drunkenness in taverns, the government, instead of them, started kruzhechnye yards, where they sold wine in proportions no less than mugs, but this did not help. The drunks gathered in a crowd of kruzhechnye yards and drank there all day long. Other hunters to drink bought not only in mugs, but in buckets, and sold secretly in their taverns.

Most of all, secret taverns or murmurs were the refuge of the most notorious villains. Back in the 15th and 16th centuries, this name was understood as dens of drunkenness, debauchery and all kinds of outrage. The proprietors and keepers of such establishments received wine in state establishments or smoked secretly at home and sold it secretly. Along with the wine, there were games, corrupt women and tobacco in the taverns. No matter how severely the maintenance was persecuted by the wrists, it was so profitable that many decided on it, saying: the profits received from this are so great that they also reward the whip, which could always be expected, as soon as the authorities find out about the existence of the inn ...

Essay on domestic life and customs of the Great Russian people in the 15th and 17th centuries, St. Petersburg, I860. S. 149-150, 129-133, 136-138.

Miniature: L. Solomatkin. Dance

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

Paganism and Byzantineism

For a long time Russia was a closed Slavic state, the life of which was regulated by pagan customs. For example, bride kidnapping without their consent and polygamy were practiced. 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 prohibition to marry by force.

Also, Byzantine canon law (Nomokanon) was introduced and cultivated, according to which monogamy was established. From now on, marriages could only be concluded in the church. Husband and wife after marriage had unequal rights, divorce was difficult.

After the translation into Russian, the Nomokanon was named "The Helm Book" (XI century). It includes additions made by Russian princes. Some of its provisions were also included in the "Russian Pravda" Yaroslav the Wise.

The first detailed set of rules of conduct known to us was given in the "Teachings" of Vladimir Monomakh (XII century). The Code of Laws of 1497 and 1550 paid little attention to family law. In this area, up to 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, the "Book called Domostroi" was published, containing useful information, instruction and instruction to every Christian - 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.Soloviev, I.S.Nekrasov, A.S. Orlov, D.V. "Was born in the 15th century in Veliky Novgorod during the time of the Novgorod Republic and was the fruit of collective creativity. Sylvester only rewrote the text.

In this essay, consisting of 67 chapters, instructions and teachings were given on how "every Christian should lead his life in good works, 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 modern man"Domostroy" is associated mainly with the oppression of women in the family, but this is not entirely true. The purpose of establishing "domostroevsky" traditions was not oppression of women, but the protection of her rights.

Not everything in families before "Domostroy" was rosy. If among the ancient Slavs marriages were still committed for love, then with the advent of Christianity this 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, it was possible to marry only three times. For example, five out of eight marriages of Ivan the Terrible can be considered invalid.

If from the 10th to the 13th century women in Russia enjoyed relative freedom, then according to “Domostroi”, 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 bring up children and keep order in the house. True, material rights were assigned to her - to the dowry, to the property of the deceased spouse. Previously, a woman who was left an orphan or a widow, according to the law, did not receive any property from her relatives and was forced to begging, or she had to be supported by the community.

By the way, before "Domostroi" women in Russia were beaten with mortal combat, but in this essay this action was still regulated. So, it was recommended to beat wives only for serious offenses and without witnesses.

For many centuries Russia was fragmented into separate principalities. It is to XVI century it took shape as a centralized state headed by a tsar-autocrat. This idea was consolidated in "Domostroy" even at the level of the patriarchal family, headed by the master and master.

What has Domostroy changed?

Thus, "Domostroy", on the one hand, consolidated the norms and traditions that had already taken shape in Russia, conditioned by the arrival of Orthodoxy, on the other hand, it organized what was needed.

Of course, in our time, many of the prescriptions of the house-building 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.

ON DOMESTIC HISTORY

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

Introduction

Family relationships

The woman of the house-building era

Everyday life 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 influenced family life, marriage, and the upbringing of children.

Perhaps not a single document of medieval Russia did not reflect the nature of life, economy, economic relations of its time, like "Domostroy".

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

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

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

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

FAMILY RELATIONSHIPS

For a long time, the Russian peoples had a large family that united relatives along straight and lateral lines. Distinctive features a large peasant family consisted of collective farming and consumption, common ownership of property by two or more independent married couples. In the urban (posad) population, families were smaller 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 local salary and the granted patrimony”. This contributed to early marriages and the separation of independent small families.

With the introduction of Orthodoxy, marriages began to be formalized through a church wedding ceremony. But the traditional wedding ceremony - "fun" has been preserved in Russia for about six to 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. The husband could divorce his wife in case of her infidelity, and it was equated with infidelity to communicate with strangers outside the house without the permission of the spouse. In the late Middle Ages (from the 16th century), divorce was permitted with the condition that one of the spouses be 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. The fourth marriage was strictly prohibited.

A newborn child was to be baptized in 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 the cemetery. The next ceremony after baptism - "tonsure" - was performed a year after baptism. On this day, godfather or godfather (godparents) cut a lock of hair from the child and gave a ruble. After the haircuts, the name day was celebrated every year, that is, the day of the saint in whose honor the person was named (later became known as the "day of the angel"), and not the birthday. Tsar's name days were considered an official public holiday.

In the Middle Ages, the role of its head was extremely important in the family. He represented the family as a whole in all its external functions. Only he had the right to vote at residents' gatherings, in the city council, and later in the meetings of the Konchansk and suburban 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 concerned and personal life children whom the father could marry or give in marriage against their will. The church only condemned him if he drove them to suicide.

The orders of the head of the family had to be carried out without question. He could apply any punishment, even physical.

An important part of "Domostroy" - the encyclopedia of Russian everyday life XVI century is the section "on the worldly structure, how to live with wives, children and household members." As the king is the undivided master 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 - loyal 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 loyal "Domostroy" recommends one method - a stick. "Domostroy" directly indicated that the owner should beat his wife and children for educated purposes. For disobedience to parents, the church threatened with excommunication.

In "Domostroy" in chapter 21, entitled "How to teach children and save them by fear," contains the following instructions: "Punish your son in his youth, and he will rest you in your old age, and give beauty to your soul. And do not feel sorry for the baby bey: if you punish him with a rod, he will not die, but he will be healthier, for you, when you execute his body, save his soul from death. Loving your son, increase his wounds - and then you will not boast of 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 blessing in them. So do not give him free rein in his youth, but walk along his ribs while he grows, and then, having matured, he will not be guilty before you and will not become your 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 penalties of the authorities, and an evil vexation. "

Thus, it is necessary to educate children in the "fear of God" from early childhood. Therefore, they should be punished: "Children who are not punished by God are sin, but reproach and mockery from people, but the home is futility, and sorrow and loss for oneself, but sale and lameness from people." The head of the house must teach his wife and his servants how to put things in order at home: “and the husband sees what is dishonorable with his wife and servants, otherwise he would be able to punish his wife with all kinds of reasoning and teach. great terrible disobedience and negligence, otherwise with a whip to politely beat the hands holding through the fault of looking, but having received it, but there would be no anger, but people would not know and would not hear. "

WOMAN OF THE ERA OF DOMOSTROY

In Domostroy, a woman appears in everything to be 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 below the man and in some respects unclean; thus, a woman was not allowed to slaughter an animal: it was believed that its meat would not be tasty then. Only old women were allowed to bake the prosphora. In certain days, a woman was considered unworthy to eat with her. According to the laws of decency, engendered by Byzantine asceticism and deep Tatar jealousy, it was considered reprehensible even to conduct a conversation with a woman.

For a long time, the domestic family life of medieval Russia was relatively closed. The Russian woman was constantly a slave from childhood to the grave. In the peasant life, she was under the yoke of hard work. but common women- peasant women, posadskys - did not lead a reclusive way of life. Among the Cossacks, women enjoyed a 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 Moscow state kept the female sex locked up, like in Muslim harems. The girls were kept in solitude, hiding from human sight; before marriage, a man should be completely unknown to them; it was not in morals for the young man to express his feelings to the girl or to ask her personally for her consent to the marriage. The most pious people were of the opinion that parents should beat girls more often so that they would not lose their virginity.

In "Domostroy" there are the following instructions on how to educate daughters: "If you have a daughter, and direct your severity to her, 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 she will foolishly violate her childhood, and will become known to your acquaintances in a mockery, and then they will put you to shame in front of people. For if you give your daughter blameless - as if you will accomplish a great deed, in any society you will be proud, never suffering because of her. "

The more noble the clan 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 into the light, with no hope of ever having the right to love and get married.

When giving up in marriage, the girl was not asked about her desire; she herself did not know who she was going to be, did not see her fiancé until she was married, when she was transferred into a new slavery. Having become a wife, she did not dare to leave the house anywhere without the permission of her husband, even if she went to church, and then she had to ask questions. She was not given the right to free acquaintance according to her heart and disposition, and if some kind of treatment was allowed with those with whom her husband wanted 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 ... At home, she was not given the right to farm. A jealous husband assigned her spies from maids and slaves, and those, wanting to counterfeit their master, often reinterpreted everything in the other direction to him every step of their mistress. Whether she went to church or to visit, the relentless guards watched her every move and conveyed everything to her husband.

It often happened that a husband, under the slander of a beloved servant or woman, beat his wife out of mere suspicion. But not all families had such a role for women. In many homes, the hostess had many responsibilities.

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

With such an active wife, the husband did not care about the household; "The wife should have known every business better than those who worked on her orders: to cook the food, to put on the jelly, and to wash, and rinse, and dry, and to put tablecloths, and bed-makers, and with her skill she inspired respect for herself." ...

At the same time, it is impossible to imagine the life of a medieval family without the lively participation of a woman, all the more so in organizing food: “The master should consult his wife about all household chores as a servant on what day: on a meat-eater - sieve bread, thin porridge with ham, and sometimes, replacing it, and steep with lard, and meat for dinner, and for dinner cabbage soup and milk or porridge, and on fast days with jam, when peas, and when there is a meat when baked turnip, cabbage cabbage soup, oatmeal, or even pickle, botvinya

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

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

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

The behavior of a woman at a party and at home is strictly regulated, down to what she can talk about. Domostroi also regulates the punishment system.

The husband must first "teach a negligent wife with all kinds of reasoning." If verbal “punishment” does not give results, then the husband “deserves” his wife “crawling with fear in private”, “looking through the fault”.

WEEKDAYS AND HOLIDAYS OF RUSSIAN PEOPLE OF THE XVI CENTURY

Little information has been preserved about the daily routine of people of the Middle Ages. the family's working day began early. Common people had two obligatory meals - lunch and dinner. On midday production activities was interrupted. After dinner, according to the old Russian habit, there followed a long rest, sleep (which was quite surprising to foreigners). Then work again until dinner. Together with the end of daylight hours, everyone went to sleep.

The Russians coordinated their domestic way of life with the liturgical order and in this respect made it similar to the monastic one. Rising from sleep, the Russian immediately looked for the image with his eyes in order to cross himself and look at it; making 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, baptized himself, turning to the east. Immediately, if necessary, after leaving the bed, the linen was put on and the washing began; wealthy people washed themselves with soap and rose water. After washing and washing, they dressed and began 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.

For noble persons, who had their own house churches and house priests, the family converged on 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 prayer, everyone went to their homework.

Where the husband allowed his wife to manage the house, the hostess held advice with the owner on what to do in the coming day, ordered food and asked the servant girls 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 in the economy at all; everything was in charge of a butler and a housekeeper of the slaves. After the morning prayers, such hostesses would go to their chambers and sit down at sewing and embroidery in gold and silks with their attendants; even the owner himself ordered the food for dinner for the housekeeper.

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

Getting started with your afternoon class, whether it’s an imperative writing or dirty work, the Russian considered it decent to wash his hands, make three signs of the cross with bows to the ground in front of the image, and if an opportunity or opportunity arises, accept the priest's blessing.

Mass was served at ten o'clock.

It was lunch time at noon. Single shopkeepers, common people, serfs, newcomers to towns and villages dined in taverns; homely people sat down at the table at home or at a friend's place. Tsars and noble people, living in special chambers in their courtyards, dined separately from other family members: wives and children ate special meals. Little nobles, boyar children, townspeople and peasants - settled owners ate with their wives and other family members. Sometimes the family members, who formed one family with their families with the owner, dined with him and separately; during dinner parties, women never dined where the host sat with the guests.

The table was covered with a tablecloth, but this was not always observed: very often ordinary people dined without a tablecloth and put salt, vinegar, pepper on a bare table and laid bread slices. Two domestic officials were in charge of the order of dinner in a well-to-do house: the housekeeper and the butler. The housekeeper was in the kitchen when the food was being dispensed, the butler was at the table and with the delivery with the dishes, which were always standing opposite the table in the dining room. Several servants were carrying food from the cook; the housekeeper and the butler, accepting them, cut them into pieces, tasted them and then gave them to the servants to put in front of the master and those sitting at the table

After the usual dinner we went to rest. It was a widespread custom sanctified by popular respect. The kings, the boyars, and the merchants slept, having dined; the street mob rested in the streets. Not to sleep, or at least not to rest after dinner, was considered in a sense heresy, like any deviation from the customs of the ancestors.

Having got up from their afternoon nap, the Russians resumed their usual activities. The tsars went to Vespers, and from six o'clock in the evening they already indulged in amusements and conversations.

Sometimes the boyars gathered at the palace, depending on the importance of the matter, and in the evening. an evening at home was a time of entertainment; in winter, relatives and friends gathered in their homes, and in summer in tents that were scattered in front of the houses.

The Russians always dined, and after supper the pious host sent out evening prayers. The lamps were lighting up again, candles were lit in front of the images; households and servants gathered for prayer. After such a prayer, it was already considered inadmissible to eat and drink: everyone soon went to bed.

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

The relative seclusion of home life was diversified by the receptions of guests, as well as by festive ceremonies, which were arranged mainly during church holidays... One of the main processions of the cross was organized for Epiphany. On this day, the Metropolitan blessed the water of the Moskva River, and the population of the city performed the Jordanian rite - “washing with holy water”.

There were other street performances on holidays. 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 buffoonery troupe usually consisted of an organ-grinder, an acrobat, and a puppeteer.

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

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

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

WORK IN THE LIFE OF A RUSSIAN PERSON

The Russian man of the Middle Ages is constantly busy with thoughts about his economy: “For every person, rich and poor, great and small, judge yourself and sweep away, according to the trade and prey and according to your estate, according to income, and such is the courtyard to keep and all acquisitions and every supply, for that also people keep and every household; according to that and eat and drink, and with people converge with the good. "

Labor as a virtue and a moral deed: any handicraft or craft, according to "Domostroi", should be performed prepared, cleansing of all filth and washing hands cleanly, first of all - to worship holy images in the ground - with this and start every business.

According to "Domostroi", each person should live according to their wealth.

All household supplies should be purchased at a time when they are cheaper and stored carefully. The host and hostess must go through the storerooms and cellars and see what the stocks 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 the prepared. It is recommended to give out all supplies according to the account and write down how much of what was given out, so as not to forget.

"Domostroy" recommends that you constantly have people at home who are capable of various kinds of crafts: tailors, shoemakers, blacksmiths, carpenters, so that you don't have to buy anything with money, but have everything ready in your 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 mundane everyday life, showing a worldly person how and when he should observe fasts, holidays, etc.

"Domostroy" gives practical advice on housekeeping: how to "arrange well and cleanly" the 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 deed 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 the class division was carried out not on the basis of culture, but more in terms of the size of property and the number of servants). Everyone in the house - both owners and employees - must work tirelessly. The hostess, even if she has guests, "would always sit over the needlework herself." The owner should always do “righteous work” (this is repeatedly emphasized), be fair, thrifty, and take care of his household and employees. A hostess wife should be "kind, hardworking and silent." servants are good, so that "they know the craft, who deserves whom and what craft is learned." parents are obliged to teach their children how to work, "handicraft is the mother of daughters and craftsmanship is the father of sons."

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

MORAL CONDITIONS

In order to achieve a righteous living, a person must follow certain rules.

In "Domostroy" the following characteristics and covenants are given: "A prudent father who feeds himself by trade - in the city or overseas - or plows in the village, he saves such from any profit for his daughter" (Ch. 20), "Love your father and mother Honor your own age and their old age and put all your weakness and suffering upon yourself with all your heart ”(Ch. 22),“ You should pray for your sins and forgiveness 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 prisoners, and about priests, icons and monks, and about spiritual fathers, and about the sick, about those imprisoned, and for all Christians "(Ch. 12).

Chapter 25 "Order to the husband and wife, and workers, and children, how it should be to live" "Domostroi" reflects the moral rules that the Russian people of the Middle Ages must follow: do not steal, do not fornicate, do not lie, do not slander, do not envy, do not offend, do not speak out, do not encroach on someone else's, do not condemn, do not hawk, do not ridicule, do not remember evil, do not be angry at anyone, be obedient to your elders and submissive, to the middle - friendly, to the younger and the poor - friendly and merciful, to instill any business without red tape and especially not to offend the employee in payment, to endure any insult with gratitude for God's sake: both reproach and reproach if they rightfully reproach and reproach, to accept with love and avoid such recklessness, and in return do not 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 "Domostroi" contains the following instructions: he will offend everything, and who is not kind to his neighbors either in the village on his peasants, or in the order of sitting in power imposes heavy tributes and various illegal taxes, or plowed someone else's field, or a forest, or caught all the fish in someone else’s cage, or bored , or the overweight and all kinds of trapping grounds by untruth and violence will seize and rob, or steal, or destroy, or someone who falsely accuses, or deceives, or betrays someone for nothing, or into slavery of the innocent by deceit or violence, he will crush, either judges dishonestly, or unrighteously makes a search, or falsely testifies, or a horse, and every animal, and every property, and villages or gardens, or yards and all kinds of land by force, or buys cheaply in bondage, and in all kinds of obscene deeds: in fornication, in anger, in rancor ve, - the lord or mistress himself creates them, or their children, or their people, or their peasants - all together will necessarily be in hell, and cursed on earth, for in all those unworthy deeds the owner of such a god is not forgiven and the people is cursed, and those offended by him cry to God. "

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

A worthy relationship between spouses in the family, a confident future for children, a prosperous position of the elderly, respect for the authorities, reverence for clergy, zeal for fellow tribesmen and co-religionists is an indispensable condition for "salvation" and success in life.

CONCLUSION

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

"Domostroy" gives a classic medieval three-member pyramidal structure: the lower a creature is on the hierarchical ladder, the less is its responsibility, but also freedom. The higher - the more power, but also 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 - for all household members and their sins; why there is a need for total vertical control over their actions. In this case, the superior has the right to punish the inferior for violation of 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 a discourse about the soul, but practical deeds to implement the ideal, which had a spiritual and moral character, and, above all, the ideal of righteous labor.

In "Domostroy" there is a portrait of a Russian man of that time. This is a breadwinner and breadwinner, an exemplary family man (there were no divorces in principle). Whatever it was social status, in the first place for him - the family. He is the protector of his wife, children and his property. And finally, this is a man of honor, with deep feeling self-esteem, alien to lies and pretense. True, Domostroi's recommendations allowed the use of force in relation to his wife, children, servants; and the status of the latter was unenviable, disenfranchised. The main thing in the family was the 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 in life precisely the ideals of the world, family, public morality.

The uniqueness of "Domostroi" in Russian culture, first of all, is that after it no comparable attempts were made to normalize the whole circle of life, especially family life.

BIBLIOGRAPHY

1. Domostroy // Literary Monuments of Ancient Rus: Mid-16th century. - M .: Art. Lit., 1985

2. Zabylin M. Russian people, its customs, rituals, traditions, 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. Domestic life and customs of the Great Russian people: Utensils, clothing, food and drink, health and illness, customs, rituals, receiving guests. - M .: Education, 1998

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

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

7. Pushkareva N.L. The private life of a Russian woman: bride, wife, mistress (10th - early 19th centuries). - M .: Education, 1997

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

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

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

Domostroy // Literary Monuments of Ancient Rus: Mid-16th century. - M .: Art. lit., 1985.-p. 89

In the same place. - P. 91

In the same place. - P. 94

Domostroy // Literary Monuments of Ancient Rus: Mid-16th century. - M .: Art. Lit., 1985 .-- P. 90

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

Domostroy // Literary Monuments of Ancient Rus: Mid-16th century. - M .: Art. Lit., 1985 .-- P. 94

In the same place. - P. 99

Ivanitskiy V. Russian woman in the era of "Domostroy" // Social sciences and modernity, 1995, №3. –S.162

A. Treshchenko, Life of the Russian people, Moscow: Nauka, 1997, p. 128

Domostroy // Literary Monuments of Ancient Rus: Mid-16th century. - M .: Art. Lit., 1985.

Gate Church of the Prilutsk Monastery, etc. Painting In the center of the picturesque visual culture of the late 15th - 16th centuries, there is the work of the greatest icon painter of that time, Dionysius. "Deep maturity and artistic perfection" of this master represents the centuries-old tradition of Russian icon painting. Together with Andrei Rublev, Dionisy makes up the legendary glory of the culture of Ancient Rus. O...

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

“Before the onset of Great Lent, during Cheese Week, the Russian tsars distributed abundant alms, and then they went to monasteries to say goodbye to the elders and bestowed alms on them, 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, the beggars came out and lay down, and the passing alms were given to the beggars, couch beds, decrepit old men and all sorts of poor and poor people.<…>By the time the tsar's arrival at the monastery flocked there many beggars, and the tsars distributed generous alms to the beggars and the monastic brethren "(Pryzhov).

“The tsar and the queen are going,” through the almshouses and through the prisons, and give mercy; Likewise, beggars and poor people are given a ruble and a half and a mansha each. And there are many thousands of that money ”(Kotoshikhin).

Descriptions of tsarist charity, written by Grigory Karpovich Kotoshikhin, are interesting. He served as an ordinary official of the Ambassadorial Prikaz. Taking part in negotiations with the Swedes, he gave the Swedes classified information. After participating in a campaign to negotiate with the Poles, he fled to Sweden, took a new name in the manner of Polish [Selitsky], abandoned Orthodoxy and converted to Protestantism, entered the Swedish service in the State Archives and wrote an essay [some analytical review] about Russia during the reign of Alexei Mikhailovich ; in 1667 he was executed for drunken murder of the owner of the house in which he lived. Having finished his life ingloriously, G. Kotoshikhin left, however, interesting descriptions 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 persons. The level of costs of the ceremony is striking, as well as the negative consequences of the poverty that was integrated into these rituals:

“Then, as the tsar is being buried, people are given wax candles, twisted and simple, to guide people of every rank, and more than 10 berkowski will be emitted at that time. Yes, at the same time, the royal treasury is given, for the burial, by the authorities, and by the priest and the deacon, money ... But at the same time in all Prikazekh, having made a lot of money, they are wrapped in paper at a ruble and at half a half and half a half, and having taken out the clerks to the square, they distribute alms to the poor and the poor and people of every rank, handrail; also in monasteries, elders and nuns, and in almshouses, they give out rubles to every person at 5 and 3 and 2 and one at a time, depending on the person; and in all the towns the monks, the priest, and the beggars, are given funeral money and alms, against the Moscow one in half and in a third share. Also, in Moscow and in towns, all sorts of thieves, for the end of the tsar, are released from prisons without punishment.

Woe then for the people who are at that burial, because the burial takes place at night, and there are many people, Moscow and visitors from cities and districts; but the Moscow people are not God-fearing, from the male to the sex they rob the dress and kill to death in the streets; and a scout of the days when the king is buried, dead people killed and slaughtered more than a hundred people. And as a blow job after the death of the king's 40 days, the magpies are called, and then the authorities, both the queen and the princes, and the boyars, are in the same church at the mass and sing the funeral service for the king; and then on the authorities, and on the boyars, and on the priests, in the royal house there is a table, and in the monastery of the Cherntsy people are fed, and they give mercy against burial in the middle. And it will be spent on the royal burial of money, in Moscow and in towns, close to the fact that for a year will come from the state treasury. "

Practiced "feeding" - the so-called "tables". “These tables - a remnant of the ancient tribal customs of treating their neighbors, the poor, belonging to the family, and newcomers (wanderers) on holidays - were subsequently arranged for purely religious purposes. Tables were found in large monasteries and at the patriarchs. ... The poor were fed with grains from these meals. ... Finally, there were often tsarist tables for boyars and clergy; the poor and the poor were invited to the tables. So in 1678 the patriarch fed 2500 beggars ”(Pryzhov). Since ancient times, the church has taught: "Whenever you make a feast, and call both the brethren and the clan and nobles ... Call, above all else, the godlike brethren, coliko powerful in strength."

P.K. Kotoshikhin wrote: “The same custom on other days there are tables for the stolniks for the solicitors for the Moscow nobles, for the guests, and for the hundreds of elders, and for the city elective townspeople; ... Popov and deacons, and ministers of cathedral churches and others are fed in the royal court not for one day, but others are given food and drink in their houses; but they are given money, that they prayed to God for their state health, 10 and 5 rubles and mensha, and the smallest half a dollar, depending on the churches, how to whom the annual royal salary goes. And in the cities they send tsarist letters, cathedrals and other churches, priest and deacon are ordered to give money for prayers, against Moscow in half, from Gorodets income. Yes, from Moscow, stewards, solicitors, tenants are sent to the cities around the monasteries with mercy and with prayer money, and to feed the scoopers - and they give money for 5 rubles and 4 and 3 and 2 and for a ruble and a half and a person chernets, depending on the person, but on a towel and 2 kerchiefs; and against that they bless those people with images and give, from the monastic treasury, what happened. "

According to I. Pryzhov's research, in the 17th century beggars, holy fools and the like ate and drank most of the tsar's reserves. The royal persons did not just feed the beggars - they conducted godly conversations with them, took them to their chambers for conversations. They were treated to the finest food and drink. “According to folk legends, the wife of Prince Vladimir treated them to overseas wines; in her chambers the beggars drank, ate, and made fun. It's the same in the 17th century. At Martha Matveyevna's, for example, at the memorial service for Tsar Fyodor Alekseevich, 300 beggars were fed in five days ... At Praskovya Feodorovna's for Tsar Ivan Alekseevich, 300 people also reproached in 5 days. Tatyana Mikhailovna has 220 people in 9 days. Evdokia Alekseevna, with her sisters, 350 people in 7 days. " Possessing great wealth, the royal persons, and behind them the boyars and others, fleeing by charity, in fact, stimulated the development of begging in Russia.

Beggar blasphemers interfered with the administration of the Orthodox rite, church service Alexei Mikhailovich, a "benevolent and pious", "earnest devotee", was very poor-loving. On Christmas Eve early in the morning he went secretly to prisons and almshouses, giving out generous alms; he did the same alms on the streets to the poor and the needy. The historian V.O. Klyuchevsky writes about him: “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 ... , as well as with something to fight for a long time. " Under Tsar Alexei Mikhailovich, in 1649, the “Cathedral Code” was adopted (in effect until 1832!), Which contains a provision on public fundraising for the ransom of prisoners: demonstrating decency in every possible way, Alexei Mikhailovich followed the good tradition of Russian rulers to ransom out of the crowd of compatriots. 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 “tariff” of ransom was established, depending on the social status of the captives, and a special general tax - “polyanny money.” The personal charity of Alexei Mikhailovich, however, in no way could 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 into those who accepted the reform, Nikonians, and those who later began to be called Old Believers. Huge strata of the population of Russia underwent such cruel persecution under Alexei Mikhailovich, and there was such a groan on the Russian soil from the bloody "reform", similar to genocide, that discussion of the Tishaishy's charity would seem absurd. The introduction of chaos into the affairs of faith, the loss of the usual ethical guidelines led to the spread of a superficial attitude towards religion and hypocrisy.

A unique cultural monument remained to contemporaries from the inhabitants of ancient Russia. Compiled in the 16th century, the book was the only correct guide, not only for those who are building a house. She was taken as the basis in matters and management of the economy. What is "Domostroy", what was it for our ancestors and what is its significance for historians? Let's try to figure it out.

Encyclopedia of Ancient Rus

"Domostroy" is a set of rules and tips for every day. He combined the spiritual and the worldly. No wonder it became the first "Household Encyclopedia" - that's what "Domostroy" is.

Some foreigners mistakenly believe that the content of "Domostroy" is known to all, without exception, residents of Russia.

The emergence of "Domostroy"

In the 16th century, the number of handwritten books increased. They were very valuable. Instead of parchment, paper was successfully used, which was delivered to Russia from Europe. Therefore, the creation of "Domostroi" could be both in handwritten form and in print. Some researchers report two versions of the old encyclopedia. One of them has a very ancient syllable, strict, but correct and wise. And the second is crammed with rigid and strange orders.

Domostroy appeared (the year of its creation is not known for certain) in the first half of the 16th century in Veliky Novgorod.

The predecessors were such Slavic collections of teachings and recommendations as "Zlatoust", "Izmaragd", "Golden Chain".

In "Domostroy" all previously published knowledge and norms were summarized. Exploring the "Precept" of Monomakh, one can find a lot in common in the rules of moral behavior of different eras.

Who is the author?

Opinions about the creators of the unique encyclopedia differ. Some researchers are sure that the author of Domostroi is Ivan the Terrible's confessor, Archpriest Sylvester. He was creating a book to instruct the king. Others believe that Sylvester only rewrote Domostroy in the middle of the 16th century.

It is worth examining the contents of this household book to understand what it obligated and why it was so revered by the church. If we take Sylvester's creation as a basis, then it has a preface, a message from son to father and almost 70 (more precisely 67) chapters. They were reunited into the main sections devoted to the spiritual, worldly, family, cooking.

Almost all chapters have a close connection with Christian rules and commandments. After the "order of the father to the son," the next chapter tells how Christians correctly believe in the Holy Trinity and the Most Pure Theotokos. It tells how to worship holy relics and holy powers.

Great importance in the book is given to the veneration of the king and every ruler, which united the significance of the church and the ruler for the people.

Father's Admonition to Son

I would like to familiarize myself with the book "Domostroy" summary which is described above in a little more detail.

A special place is occupied by the most important instruction of "Domostroy" - the commandment of the father. When addressing his son, he first of all blesses him. Further, he instructs his son, his wife and children to live according to Christian laws, with truth and a clear conscience, believing and observing the commandments of God. The father gives these lines to his son and his household and emphasizes: "If you do not accept this scripture, you will be responsible for yourself on the Day of Judgment."

Majesty, wisdom and pride are invested in it. Such instructions would be relevant at any time. After all, all parents wish their children well, want to see them honest, merciful and worthy people. Modern youth often do not hear such phrases from their fathers and mothers. And "Domostroy", the year of its creation fell on the period of special reverence for God, put everything in its place. This is a law to be followed, period. He was not questioned. He put all family members on their "rungs", determined the relationship between them and, most importantly, united them. That's what Domostroy is.

Honoring and Obeying Father and Mother

Children are strictly forbidden to swear with their parents, insult and condemn them. All her instructions must be carried out unquestioningly, without discussing what the parents said.

All children should love their father and mother, obey them, honor their old age and obey them in everything. Those who disobey will be cursed and excommunicated. And children who render obedience to their father and mother have nothing to fear - they will live in goodness and without adversity.

The chapter is filled with wisdom, respect for the individual. It reminds of the inseparability of the future and the past, that reverence for parents is the strength of the whole society. Unfortunately, this is not now being promoted as true and normal. Parents have lost credibility with their children.

About needlework

In those early days, honest work was held in high esteem. Therefore, the Domostroi rules apply to the conscientious and high-quality performance of any work.

Those who lie, work dishonestly, steal, do not do good for the good of society were condemned. Before starting any work, it was required to cross and ask for blessings from the Lord, to bow to the ground three times to the saints. Any handicraft (food preparation, stockpiling, handicraft) must begin with clean thoughts and washed hands.

Anything done with pure thoughts and desire will benefit people. How can you argue with that? ..

Prohibition of "Domostroy"

With the advent of the new government in 1917, this set of rules was abolished and even banned. Of course, this was due to the fact that the revolutionaries opposed religious propaganda and everything connected with it. Therefore, Domostroy could not be approved by the new government. The fight against autocracy and serfdom (supported by the church) prohibited any mention of religion and Orthodoxy.

In any literature, the authors of that time brought the idea of ​​atheism to the reader. Of course, a book with teachings on the veneration of priests and monks, their spiritual fathers, serving the king and all rulers could not be permitted in any case.

Such a struggle with religion for many decades has not favorably affected the morality of modern society.

Educational value

Despite the mention in the book of words such as “ last judgment"," Demon "," evil ", all these commandments could even now become a good guide to daily actions. Considering the fact that "laws are not written" for modern residents of Russia, it is not possible to rely on a set of generally accepted rules.

Behavior manners are developed based on the moral norms that are laid by parents, school, society. This is not always given due attention. Not to mention the fact that any rules are accepted by everyone for daily use. The church has ceased to be taken so seriously by people to honor all the divine commandments.

Now many works are being rethought and take on new meaning. Works that were rejected, condemned, are recognized as brilliant and talented. "Domostroy" is one of such unique creations, bearing for the modern family, the younger generation and all people a lot of valuable practical advice on every day. The main idea of ​​the book is the upbringing of children from the very first days, the direction of the child to do good deeds and the manifestation of good in all his actions. Isn't this what is now so lacking in our society, full of lies, hypocrisy, envy, anger and aggression?

Historical meaning

Thanks to the appearance of this book, we today can get information about the life and life of people of that time. "Domostroy" was written for wide range readers, for people of different social status.

This is a guide for the military, clerks, servicemen and all townspeople who have a family, create their own hearth. Whether the book reflects real life or is the rule for creating ideal life, she has a huge historical meaning for living people in Russia. Researchers use it to study leisure, cultural and intellectual life of the population of Russia in the 16th century. Although, at that time, such entertainment did not exist at all, since the church condemned and prohibited any entertainment. What is Domostroy for historians? This is important information about private life, family values, religious rules, traditions and laws of everyday life in the Russian family of that time.