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

Paganism and Byzantium

Russia 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, the “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.

In this work, consisting of 67 chapters, orders and teachings were given 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 Russia 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 Russia were beaten by mortal combat, in this work, this action was still regulated. So, it was recommended to beat wives only for serious offenses and without witnesses.

Russia for many centuries was fragmented into separate principalities. It was by the 16th century that it developed as a centralized state headed by an autocratic tsar. This idea was consolidated in Domostroy even at the level of the 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 Russia, 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.

Domostroy - an encyclopedia of the life of Ancient Russia

Director of the Museum of the State Budgetary Educational Institution “Secondary School No. " St. 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 Russia 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 Russia, 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 (the 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 the Archbishop of Colonna (fourteenth century), Pandolfini's Discourse on the Government of the Family (fifteenth century); thirteenth century anonymous French 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 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 moralizing essays for their children, compiled by the kings of Don Sancho and infa nt 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 Russia, the stronghold of which was the outskirts of the Muscovite kingdom. Secondly, the Orthodoxy of Russia 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 captured 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 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 Powers 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 without leaning on a 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 Russia 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 Russia. Ivan the Terrible paid special tribute to her.

The rigid hierarchy of society and the regulation of behavior advocated by Domostroy 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.

A 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 tsar and the whole society for the organization of domestic life gave the owner enormous rights, he was free to punish, teach and punish .. 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 young generation, who 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 ordered, 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 economy, looking at the trade and income, eat, 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 in advance 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 Russia 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, social 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 the modern school // National education. 2000. No. 10. S.

In the middle of the 16th century, a monument of folk customs "Domostroy" appeared. It was a collection of not just practical advice on how to punish children, salt mushrooms, put clean dishes on the table, but also other recommendations: how to decorate your home so that it was "like entering paradise."

Pop Sylvester is considered the author of Domostroy. This book is a code of conduct in home life. The author of Domostroy paid special attention to how a woman should behave - the mother of the family, the mistress of the house. According to "Domostroy", the whole burden of household chores lay on women's shoulders. A woman had to economically manage the household, not throw anything away, and be able to prepare food for the future.

Women were not supposed to participate in public life, and they were not even allowed to just walk the streets. The more noble the family, the more strictness fell on the lot of a woman. The most unfortunate of the Russian girls were the princesses (royal daughters). It was very difficult for them to even get married: religion did not allow for subjects - not according to rank, for foreigners. Other noble women lived a little better - they were hidden from human eyes, and even in the church a place was specially fenced off for them.

When a girl was given in marriage, no one asked her consent, and often she met the groom already at the wedding.

In women's clothing, even the most expensive, there was also austerity. A headdress was obligatory for a woman, to open her hair - “to goof off” - was a great shame for a woman. The Russian national dress - a sundress - completely hid the figure of a woman from immodest glances.

"Domostroy", without exaggeration, is an outstanding work, which defines the rules of home organization, which related to spiritual life, relationships within the family and housekeeping. "Domostroy", according to the author, was supposed to help the Russian person to behave correctly both in state and in family life. It affirmed a deep faith in God, true mercy, honesty, diligence, and mutual respect. Idleness and vanity, drunkenness and overeating, slander and greed were condemned.

1.: #c1 Father's teaching to son.

2.: #c2 How can Christians believe in the Holy Trinity and the Most Pure Mother of God and in the Cross of Christ and how to worship the holy, incorporeal powers of heaven, and all honest and holy relics.

3.: #c3 How to partake of the mysteries of God and believe in the resurrection from the dead and expect the Last Judgment, and how to touch any shrine.

4.: #c4 How to love the Lord and your neighbor with all your soul, to have the fear of God and remember about death.

5.: #c5 How to honor a king or prince and obey them in everything, and submit to any authority, and serve them with truth in everything, big and small, as well as sick and weak - to any person, whoever he is; and think it over for yourself.

6.: #c6 How people should honor their spiritual fathers and obey them in everything.

7.: #c7 How to honor bishops, as well as priests and monks, in all sorrows of the soul and body, it is beneficial to confess to them.

8.: #c8 How can Christians heal from illnesses and from all kinds of suffering - for kings, and princes, and all kinds of people, bishops, and priests, and monks, and all Christians.

[About sorcery and sorcerers]

9.: #c9 How to visit anyone in suffering in monasteries, hospitals and dungeons.

10.: #c10 How to come with gifts in God's church and monasteries.

11.: #c11 How to decorate your house with holy images and keep your home clean.

12.: #c12 How can a husband and wife and household members pray to God at home.

13.: #c13 How a husband and wife pray in church, keep cleanliness, avoiding all evil.

14.: #c14 How to invite priests and monks to your house for prayer.

15.: #c15 How to treat gratefully coming to your house with your family members.

16.: #c16 How can a husband and wife consult on what to punish the housekeeper about the dining room, about the kitchen and about the bakery.

17.: #c17 Order for the housekeeper in case of a feast.

18.: #c18 Master's order to the key keeper how to prepare lean and meat dishes and feed the family during the meat-eater and during the fast.

19.: #c19 How to bring up your children in different teachings and the fear of God.

20.: #c20 How to raise daughters and marry them off with a dowry.

21.: #c21 How to teach children and save them with fear.

22.: #c22 How children love and cherish their father and mother, and obey them, and comfort them in everything.

23.: #c23 Praise for husbands.

24.: #c24 How to do needlework for every person and do any business, blessing.

25.: #c25 A command to husband and wife, and children, and servants about how they should live.

26.: #c26 What kind of servants to keep with you and how to take care of them in all their teaching and according to the divine commandments, and in household work.

27.: #c27 If a husband himself does not teach good things, then God will punish him; if he himself does good, and teaches his wife and household to this, he will receive mercy from God.

28.: #c28 About unrighteous living.

29.: #c29 About a righteous life.

30.: #c30 How can a man live within his means

31.: #c31 Who lives imprudently.

32.: #c32 Who keeps servants without supervision.

33.: #c33 How can a husband educate his wife so that she can both please God and adapt to her husband, so that she can better arrange her house and know all kinds of household chores and needlework, and train servants, and work herself.

34.: #c34 About craftswomen good wives, about their thriftiness and about what to cut, how to save leftovers and trimmings.

35.: #c35 How to cut different clothes and save leftovers and trimmings.

36.: #c36 How to keep order at home and what to do if you have to ask people for something or give people yours.

37.: #c37 As a mistress, she should look after the servants in the household and needlework every day, and she herself should keep everything and increase everything.

38.: #c38 When you send servants to people, tell them not to talk too much.

39.: #c39 How a wife and her husband should consult every day and ask about everything: how to visit, how to invite them to your place, and what to talk about with guests.

40.: #c40 Instruction to wives about drunkenness and intoxicating drink (and to servants as well): not to secretly keep anything anywhere, but not to trust the slander and deceit of servants without inquiry; to instruct them with severity (and his wife as well), and how to stay at a party and behave correctly at home.

41.: #c41 How to wear different clothes for a wife and how to sew them.

42.: #c42 How to keep dishes and housekeeping in perfect order, keep all rooms well clean; as a mistress to instruct servants in this, and for a husband to check his wife, teach and save with the fear of God.

43.: #c43 As the owner himself, or to whom he orders, to buy supplies for a year and other goods.

44.: #c44 How can I buy various overseas goods from distant lands at my expense.

45.: #c45 When and what to buy for someone who has no villages, all sorts of household supplies, in summer and winter, and how to store for a year, and how to raise all kinds of cattle at home, keep food and drink constantly.

46.: #c46

47.: #c47 About profit from stockpiled for future use.

48.: #c48 How to garden and garden.

49.: #c49 What supplies of drinks should the owner keep for himself and guests, and how should the servants prepare them.

50.: #c50 Instructions to cooks: how to brew beer and feed mead, and smoke wine.

51.: #c51 How to look after the cooks, the bakers, and everywhere - the whole household.

52.: #c52 As in the granaries and in the bins, the keykeepers would have all the grain and other supplies safe.

53.: #c53 Also in the dryer, the keykeeper should look after fish, dried and dried, for plast meat and tongues.

54.: #c54 How to keep everything in the cellar, on the glacier and in the tomb.

55.: #c55 How to keep everything in order in the cages, basements and barns, as ordered by the master's key keeper.

56.: #c56 How to keep hay in the haylofts and horses in the stables, and in the yard a supply of firewood and timber, and take care of all the cattle.

57.: #c57 How to cook in kitchens, bakeries and workrooms, and how to understand what is cooked.

58.: #c58 How best to look after cellars and glaciers, in granaries and dryers, in barns and stables.

59.: #c59 As a master, having found out everything, reward the servants according to their merits, and punish the bad ones.

60.: #c60 About merchants and shopkeepers: how best to pay them off.

61.: #c61 How to set up a yard or a shop, or a barn and a village.

62.: #c62 It is like a household tax to pay either from the shop or from the village to pay, and to debtors to repay debts.

63.: #c63 Instructing the keykeeper how to store all sorts of salted supplies in the cellar - in barrels, and in tubs, and in merniks, and in vats, and in buckets of meat, fish, cabbage, cucumbers, plums, lemons, caviar, mushrooms and mushrooms.

64.: #c64 Notes for the whole year, what to serve at the table, meat and lenten food, and about coarse flour, how to cook flour and what from a quarter of canteen rolls, and about all kinds of rolls.

65.: #c65 The rule about different sycheny honeys, how to satiate all sorts of honeys, how to cook berry juice, and simple to put honey kvass, and simple beer to add honey, and prepare sourdough.

66.: #c66 Rules about all sorts of different vegetables, how to cook, dress and store them. Notes of a different kind for the whole year: table dishes are served in the Uspensky meat-eater.

67.: #c67 Wedding rites; about how to marry a young prince - four articles, four rites: a large and medium and small rites.

Preface to this book, so be it!

The teaching and punishment of the spiritual fathers to all Orthodox Christians on how to believe in the Holy Trinity and the Most Pure Mother of God and in the cross of Christ and in the heavenly powers, and to worship the holy relics and partake of the mysteries of the saints and how to apply the rest of the shrine. About how to honor the Tsar and his princes and nobles, for the apostle said: “To whom honor is honor, to whom tribute is tribute, to whom to give is to give,” “he does not carry a sword in vain, but to praise the virtuous, but to the foolish as punishment.” “Do you want not to be afraid of power? Always do good” - before God and before her, and in everything obey her and serve in truth - you will be a chosen vessel and you will carry the royal name in yourself.

And about how to honor saints, priests and monks - and receive benefits from them and ask prayers for the blessing of your house and all your needs, both spiritual and bodily, but most of all spiritual - and listen to them diligently, and listen to their teachings, as if from the mouth of God.

And in this book you will also find a charter about the worldly structure: about how Orthodox Christians live in the world with their wives and children and household members, how to instruct them and instruct them, and save them with fear and forbid them strictly and in all their affairs to preserve them in purity, spiritual and bodily, and take care of them as if they were their own part of the body, for the Lord said: “Let you both become one flesh,” for the apostle said: “If one member suffers, then all suffer with it”; so do you, do not worry about yourself alone, but also about your wife and your children and about everyone else - to the very last household, for we are all bound by one faith in God. And with such good diligence, bring love to all who live in a divine way, like the eye of the heart, looking at God, and you will be like a chosen vessel, not carrying yourself alone to God, but many, and you will hear: “Good servant, faithful servant, be in the joy of their Lord!”

And also in this book you will find a charter on house building, how to teach a wife and children and servants, and how to collect any stock - grain, and meat, and fish, and vegetables, and about household chores, especially in difficult cases. And in total here you will find 67 chapters.

1. Teaching from father to son

I bless, sinner (name), and teach, and instruct, and admonish my only son (name) and his wife (name), and their children, and household members - to follow Christian laws, live with a clear conscience and in truth, in faith observing the will of God and his commandments, and asserting himself in the fear of God and in a righteous life, instructing his wife and household members not by coercion, not by beating, not by hard work, but like children, that they are always at rest, dressed and fed, and in a warm house and always ok. I entrust to you, who live in a Christian way, this scripture as a keepsake, for admonishment to you and your children. If you don’t accept my scriptures, you don’t follow the instructions, you don’t live according to it and you don’t act as it says here, give an answer for yourself on the day of the Last Judgment, and I’m not involved in your crimes and sins, it’s not my fault: I blessed you for a decent life, and meditated, and prayed, and taught, and wrote to you. If, however, you accept my simple teaching and my insignificant instruction with all the purity of your soul and read it, asking God for help and understanding, as far as possible, and if God enlightens, put them all into action, then the mercy of God and the most pure Mother of God, and the great miracle workers, and our blessing from now until the end of the age. And your house, and your children, your property and wealth, which God has sent you with our blessing and for your labors - may they be blessed and full of all blessings forever and ever. Amen.

2. How can Christians believe in the Holy Trinity and the Most Pure Mother of God and in the Cross of Christ, and how to worship the holy heavenly powers, incorporeal, and all honest and holy relics

Every Christian should know how to live divinely in the Orthodox Christian faith, how, firstly, with all his soul and any thought, with all his feelings, with sincere faith, to believe 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 his mother who gave birth to the Mother of God, and worship with faith the cross of Christ, for the Lord brought salvation to these people. Always honor the icon of Christ and his most pure mother and the holy heavenly incorporeal forces and all the saints with faith, as well as themselves, and with love in prayer, say all this and make bows, and call on God for help, and reverently kiss and worship the relics of the saints them.

3. How to partake of the Mysteries of God and believe in the resurrection from the dead and expect the Last Judgment and how to touch any shrine

Believe in the mysteries of God, partake of the body and blood of God with trepidation in the purification and sanctification of the soul and body, for the sake of the remission of sins and for eternal life. Believe in the resurrection from the dead and in eternal life, remember the Last Judgment - and we will all be rewarded for our deeds. When, having prepared ourselves spiritually, we touch them with a clear conscience, kiss the life-giving cross and the holy icons of honest, miraculous and multi-healing relics with a prayer. And after the prayer, cross yourself and kiss them, holding the air in yourself and not smacking your lips. And the Lord deigns to partake of the divine mysteries of Christ, so with a spoon from the priest taking into his mouth carefully, do not smack his lips, but fold his hands at his chest with a cross; and if someone is worthy, dora and prosphyra and everything sanctified must be eaten carefully, with faith and with trepidation, and crumbs must not be dropped on the ground and not bitten with teeth, as others do; bread, breaking it, put it in small pieces in your mouth, chew with your lips and mouth, do not champ; and do not eat prosphyra with seasoning, but only take a sip of water or add church wine to boiled water, and do not mix anything else into it.

Before any food, prosphyra is eaten in churches and at home, never eat prosphyra with kutya or eve, with any other additive, and do not put prosphyra on kutya. And if you kiss with someone in Christ, then, while kissing, holding the air in yourself, do not smack your lips. Think for yourself: we abhor human weakness, the slightly noticeable smell of garlic, as well as the stench of intoxicated, sick and other stench - how disgusting is our stench and the stench from it - that's why you should do all this with caution.

4. how to love the Lord and your loved one with all your soul, have the fear of God and remember the hour of death

So love the Lord your God with all your soul and with all the firmness of your spirit, and strive with all your deeds, habits, and disposition to please God. At the same time, love all your loved ones, created in the image of God, that is, every Christian. Always carry the fear of God in your heart and unfeigned love, and remember death. Always observe the will of God and live according to his commandments. The Lord said: “What I find you on, I judge by that,” so that every Christian should be ready to meet the Lord - to live by good deeds, in repentance and purity, always confessing, constantly waiting for the hour of death.

More about the same. If you love the Lord with all your soul, let his fear be in your heart. Be both righteous and just, and live in humility; lowering your eyes to the bottom, stretch your mind to heaven, in prayer to God and in a word be friendly to people; console the saddened, be patient in troubles, be courteous to everyone, generous and merciful, love the poor and hospitable, grieve for sins and rejoice in God, do not be greedy for drunkenness and greedy for gluttony, be meek, quiet, silent, love friends, but not gold, be slow, fearful before the king, ready to fulfill his will, polite in answers; and pray more often, prudent seeker of God, do not judge anyone, defender of the disadvantaged, not hypocritical, - a child of the gospel, the son of the resurrection, the heir of eternal life in Christ Jesus our Lord, to him be glory forever.

5. How to honor a king or prince and obey them in everything, and submit to any authority, and serve them with truth in everything, in big and small, as well as sick and weak - to any person, whoever he is; and think it all over

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, obeying 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, he is an unfeigned judge, he will reward everyone according to his deeds. Also, submit to the princes, giving them due honor, for they were sent by God to punish the evildoers and reward the virtuous. Accept your prince and your authorities, do not think evil against them. For the Apostle Paul says: “All power is from God,” so that whoever opposes authority opposes God’s commandment. And do not think to serve as a deception to the king and prince and any nobleman, the Lord will destroy those who speak lies, and gossips and slanderers are cursed by people. To those who are older than you, honor and bow, honor the middle ones as brothers, comfort the weak and sorrowful with love, and love the younger ones as children - do not be a villain to a single creation of God. Do not wish earthly glory in anything, ask God for eternal bliss, endure any sorrow and burden with gratitude: if they offend, do not take revenge, if they blaspheme, pray, do not repay evil for evil, for slander - slander; do not condemn those who sin, remember your sins, take care of them first of all; reject the advice of evil people, be jealous of those who live in truth, take their deeds into your heart, and do the same yourself.

You should also know how to honor your children's spiritual fathers. Look for a spiritual father, kind, God-loving and prudent, prudent and firm in faith, who will set an example, and not a drunkard indulgence, not a lover of money, not angry. One should honor and obey him in everything, and repent before him with tears, confessing one's sins without shame and without fear, and fulfilling his instructions and observing penance according to one's sins. Call him to your house often, and come to him for confession in all conscience, listen to his teachings with gratitude, and obey him in everything, and honor him, and strike him low with your forehead: he is our teacher and mentor. And to stay before him with fear and gratitude, to go to him and give him offerings from your fruits of labor, if possible. Consult with him more often about a useful life in order to refrain from all sorts of sins. How can a husband instruct and love his wife and children and servants, how can a wife obey her husband; consult with him every day about everything. But one should confess one's sins before the spiritual father and reveal all one's sins, and submit to him in everything: for they take care of our souls and will give an answer for us on the day of the Last Judgment; and one should neither scold them, nor condemn, nor reproach, but if they ask for someone, listen to this, and punish the guilty, looking at the fault, but first having discussed everything.

Always come to the priests and render due honors to them, ask them for blessings and spiritual guidance, and, falling at their feet, obey them in everything pleasing to God. Treat priests and monks with trust and love, submit and obey them in everything, receiving the salvation of your soul from them. In difficult matters, do not hesitate to ask their advice about both spiritual and everything sinful. And if any suffering befalls you, mental or bodily, or illness, or some kind of illness, whether a fire, a flood, theft and robbery, or royal disgrace, or the Lord’s wrath, or slander, slander, or immeasurable losses and other inescapable sorrow, At the same time, do not fall into despair, remember your previous sins that brought grief to God or people, and shed sincere tears before the merciful sovereign and the Most Pure Mother of God, and before all the saints; turning to a quiet haven, to these spiritual mentors, confess your sins and sorrow - in tenderness and with tears, in contrition of heart, and they will heal you in all troubles, giving relief to your soul. And if the priests command anything, do it all, repenting of sins, for they are servants and suppliants to the heavenly king, the Lord has given them the boldness to ask for useful and good things for souls and for our bodies, and for the forgiveness of sins, and for eternal life .

8. How can Christians heal from illnesses and from all kinds of suffering - both kings and princes, and all kinds of ranks to people. and priests, and monks, and all Christians

If God sends an illness or some kind of suffering on someone, one should be healed by God's mercy and prayer and tears, fasting, giving to the poor and sincere repentance, with gratitude and forgiveness, with mercy and unfeigned love for all. If you offended someone with something, you need to ask for forgiveness purely and not offend in the future. And at the same time, raise the spiritual fathers and all priests and monks to pray to God, and sing prayers, and sanctify water with an honest life-giving cross and from holy relics and from miraculous images, and be sanctified with oil; walking in the holy miraculous places according to a vow, pray with all a clear conscience, and thereby receive healing from God for a variety of ailments. And avoid all sins and continue to do no harm to anyone. To observe the orders of the spiritual fathers and to correct penances, and thereby cleanse oneself from sin, heal mental and bodily illnesses, appealing to God's mercy. Every Christian is obliged to rid himself of all ailments, mental and bodily, from spiritual and painful suffering, to live according to the commandment of the Lord, according to patristic tradition and according to Christian law (as it is written at the beginning of this book, from the first chapter, the first fifteen chapters and all other chapters of the book also); read the twenty-ninth chapter: think about them and observe everything - then a person will please God, and save his soul, and overcome sin, and receive health, mental and bodily, and inherit eternal blessings.

Who, in his insolence and the fear of God, does not have and does not do the will of God, does not follow the law of Christian fatherly tradition, does not think about the church of God and about church singing, and about cell rules, and about prayer, and about praising God, does not think, eats and drinks without restraint until overeating and drunkenness at inopportune times, and does not observe the rules of the hostel: on Sundays and Wednesdays and Fridays, on holidays and Great Lent and Fasting of the Assumption, fornicates without abstinence at inopportune times, violating nature and law, or those from wives they commit fornication or commit sodomic sins and do all sorts of abominations and all sorts of godless deeds: fornication, debauchery, foul language and slander, demonic songs, dancing and jumping, playing tambourines, trumpets, nozzles, they bring in bears and birds and hunting dogs and arrange horse races, - everything that is pleasing to demons, all obscenity and arrogance, and besides, sorcery and sorcery, and witchcraft, astrology, black books, reading renounced books, almanacs, fortune-telling books, six-winged, believe in thunder arrows and puffins, in the moustache and in the uterus, in magic stones and bones, and in all sorts of other intrigues of demons. If someone feeds someone with sorcery and potion, roots-herbs, to death or to insanity, or demonic words, obsession and slander, leads someone to any vice, and especially to adultery, or if someone swears falsely by the name of God or slanders a friend, – immediately read the twenty-eighth chapter. With such deeds, in such customs-mores, pride, hatred, rancor, anger, hostility, resentment, lies, theft, cursing, slander, foul language, sorcery and sorcery, mockery, blasphemy, gluttony and immeasurable drunkenness are born in people - with dawn until late, and all kinds of evil deeds, and gross fornication, and any debauchery. And the good philanthropist God, not accepting such evil morals of people and customs, and all kinds of unsimilar deeds, like a child-loving father, saves us all through suffering and leads to salvation, instructing, punishes for our many sins, but does not put a quick death, does not want the death of a sinner, but waits for repentance so that a person can improve and live. If they do not correct themselves, do not repent of bad deeds, God brings upon us according to our sins when there is famine, when there is pestilence, or even fires, or even a flood, or even captivity and death at the hands of the pagans, and cities are devastated, destruction of God's churches and every holy thing, and plunder of all property, and slander of friends. Sometimes ruin, a merciless execution and a shameful death befall you through royal anger, sometimes from robbers - murder and robbery, and from thieves - theft, and from judges - both bribe and expense. That lack of rain - and then rains without end, unsuccessful years - and unsuitable winter, and severe frosts, and barren lands, and all kinds of living creatures - cattle death and beast, and birds, and fish, and poverty of all kinds of bread; and then suddenly the loss of parents and wife and children from heavy and quick and sudden deaths after severe and bitter suffering in illnesses and an evil death. For many righteous people truly serve God, according to the commandments of the Lord they live among us sinners, but in this world God executes them equally with sinners, so that after death they can be honored with the most shining crowns from the Lord, but for us, sinners, torment is worse, - after all, the righteous suffer grievous sufferings for our iniquity. So really, in all these troubles, we won’t correct ourselves, won’t learn anything and won’t come to repentance, won’t we wake up, won’t we be afraid, seeing such a punishment from God’s righteous wrath for our endless sins? And again, the Lord, instructing us and guiding us to salvation, tempting us, like the righteous long-suffering Job, sends us suffering and illness, and serious illnesses, torment from the evil spirits, fiery body, aching bones, swelling and swelling on all members, constipation in both passages , and a kidney stone, and a keel, and secret members of putrefaction, dropsy and deafness, blindness and dumbness, pain in the stomach and terrible vomiting, and down both passages and blood and pus, and consumption, and cough, and pain in the head and toothache, and a hernia, and gout, boils and rashes, weakness and trembling, nodules and buboes, and a scab, and a hump, a neck, twisted legs and arms, and strabismus, and all sorts of other serious ailments - all the punishment of God's wrath. And now - we have forgotten all our sins, we have not repented, we do not want to either correct ourselves or be afraid of anything, nothing will teach us!

And although we see God’s punishment in all this and suffer from serious illnesses for many of our sins, for forgetting God who created us, not asking God for mercy or forgiveness, what evil are we doing, turning to unclean demons , from which we already renounced at holy baptism, as well as from their deeds, and we invite sorcerers, magicians and magicians, sorcerers and healers of all kinds with their roots, from whom we expect soulful and temporary help, and by this we prepare ourselves into the hands of the devil, in hellish abyss forever tormented. O foolish people! Alas for your foolishness, we do not recognize our sins, for which God executes and torments us, and we do not repent of them, we do not avoid vices and obscene deeds, we do not think about the eternal, but we dream of the perishable and temporary. I pray - and again I pray: reject all vices and soulful deeds, let us sincerely cleanse ourselves with repentance, and may the merciful Lord have mercy on us in sins, give health to the body, and salvation to souls, and not deprive us of eternal blessings. And if one of us gratefully endures in this world in various illnesses, in all kinds of suffering, in order to be cleansed from the sins of his kingdom for the sake of heaven, he will not only receive forgiveness for sins, but will also be the heir to eternal blessings. For it is written in the holy Apostle: "We have to enter the kingdom of heaven through many sufferings." The Holy Gospel says: “The path is narrow and sorrowful, leading to eternal life, but broad and spacious, leading to destruction.” And the Lord also said: “It is difficult to reach the kingdom of heaven, and only those who make an effort will receive it.”

Let us remember the holy men, their suffering for God's sake, a variety of ailments and illnesses, and the good patience of those who did not call to themselves either sorcerers, or sorcerers, or sorcerers, or herbalists, or any demonic healers, but placed all their hope in God, gratefully enduring cleansing for one's sins and for the sake of enjoying eternal blessings, like the long-suffering Monk Job or the poor Lazarus, who lay before the gates of the rich in manure, devoured by pus and worms, and now rests in the bosom of Abraham; and like Simeon the Stylite, who himself rotted his body, foaming with worms; and many righteous people who pleased God, suffering from all sorts of illnesses and various ailments, gratefully endured all salvations for the sake of their souls and for the sake of eternal life, and for their sufferings they entered the heavenly kingdom, many - both rich and poor - of the Christian race, of all ranks people - and princely, and boyar, and priests, and monks - suffering in endless illnesses and ailments, were obsessed with all kinds of sorrows, and even endured insults for the sake of God, and asked God for mercy and hoped for his help.

And then the merciful God pours out endless mercy on His servants and grants healing, and forgives sins, and saves from suffering: those with the help of life-giving crosses and miraculous icons, holy images of Christ and the Mother of God, Archangel and all saints, and through holy relics and anointing with oil and the consecration of the oil, and through prayers in the service, which take place at Vespers in God's holy churches and monasteries, and in miraculous places, and at home, and on the way, and on the waters - everywhere calling with faith to the Lord God, the Most Pure Mother of God, to bestow their saints forgiveness, health of body and soul, salvation.

Many died in ailments and serious illnesses, in various sufferings, having been cleansed from sins by them, they were honored with eternal life. Let us comprehend the meaning of this exactly, let us imitate their life and their patience, competing in life with the holy fathers, prophets and apostles, saints and martyrs, saints and holy fools for Christ's sake, with holy wives, Orthodox tsars and princes, priests and monks - with all Christians who have lived a charitable age.

Let us comprehend to the end how in this life they endured the sufferings of Christ for the sake of - those by fasting and prayers and long-suffering, thirst and hunger, nakedness in frost or in the heat of the sun, reproach and spitting, all sorts of reproaches, beatings and torment from impious kings with various torments for the sake of Christ ; they were executed, burned in fire, animals devoured them, slaughtered them with stones, drowned them in waters, in caves, in deserts and in earthly abysses; “And who will number them?” - as the Holy Scripture says.

And for such terrible sufferings, for their torments, what a reward they received from Christ in this life and in eternal life! The enjoyment of eternal blessings, which the eye has not seen, the ear has not heard, and has not given to the heart of man - this is what God will prepare for those who love him. And how they are glorified today, how the Church of God glorifies them! We ourselves only pray to these saints, we call on their help with a request to pray before God for us, and we receive healing from their miraculous images and revered relics. Let us follow such saints to life and suffering gratefully and meekly, and as a reward we will receive a similar grace from God.

[About sorcery and sorcerers]

Rule 61 of the 6th Council. And for those who succumbed to sorcery or the so-called wise men (or others of the same kind who can predict), if anyone wants to reveal the unknown according to the first commandment received from the holy fathers, let him follow the rule of the canon: for six years they are deprived of communion, as are those who lead bears or some other animal for the amusement of the crowd and for earning money, who predict fate at birth and lineage from the stars, and with such speeches mislead the people. Fortune-telling by the clouds, sorcerers, makers of amulets and magicians, who are busy with this and do not retreat from these pernicious pagan deeds - we everywhere demand that they be driven out of the church, as the law commands the priest. "What does light have in common with darkness?" - as the apostle said, and how is the church of God combined with pagan idols? what is the partnership of the faithful with the unbelievers? what is the agreement between Christ and the devil?

Interpretation. Those who follow pernicious sorcery go to sorcerers and sorcerers or invite them to their house, desiring to learn something inexpressible through them, just like those who feed and keep bears or some kind of dogs or birds of prey for hunting or entertainment and for deception crowds, or they believe in fate and genealogies, that is, in women in childbirth, and in witchcraft by the stars and fortune telling by the clouds running - all who do this, the cathedral ordered to excommunicate for six years from communion, let them stand with catechumens for four years, and the rest two years with the faithful, and thus they will be vouchsafed divine gifts. If, however, they do not correct themselves, and after excommunication and do not leave pagan deceit, then from the church - everywhere and always - let them be expelled. God-bearing fathers and church teachers spoke about sorcerers and sorcerers, and most of all John Chrysostom says: those who practice magic and perform witchcraft, even if they utter the name of the Holy Trinity, even if they create the sign of the holy cross of Christ, it is still appropriate for them avoid and turn away from sneeze.

On the 24th Rule of the Council of Ancyra. Those who practice magic, who follow the customs of the pagans, and those who bring sorcerers into their homes to perform witchcraft and to cleanse from poisoning, are deprived of communion, according to the rules, for five years in a certain order: three years to stay inside, and two outside the church years, - only prayers without prosvir and without communion.

Interpretation. If someone trusts the magi, sorcerers or herbalists, or others like them, and calls them to his house to try his luck, and they clarify to him what he wants, or during witchcraft, wanting to know the mysterious, he tells fortunes on the water in order to heal with evil evil - let him stand with the catechumens for three years, and with the faithful for two years, partaking with them only by prayer, but only after the expiration of five years will he partake of the holy mysteries.

61 rules of the Sixth Council, which took place in the palace Trull. For six years he does not order such people to partake of the mysteries, that is, not to commune.

The sixth council in Constantinople, in the palace of Trulla, the 11th canon. There should be no fellowship between Christians and Jews. Therefore, if someone is found who eats their unleavened bread or invites their doctor for his healing, or who washes with them in the bath, or otherwise somehow communicates with them, if he is from the clergy, he will be expelled from the church, if he is a layman, excommunicated .

From Basil the Great rule 72. Having trusted the magi or similar people who kill time, let it become forbidden.

Interpretation. Let him who went to study harmful wisdom to the magicians, sorcerers or sorcerers, be punished as a deliberate murderer; but he who believes the sorcerers or brings them into his house for treatment from poisoning or predicting the future - let him be punished for six years, as commanded by the 61st canon of the Sixth Ecumenical Council, which was in Constantinople, in the palace Trulla, and 83rd canon in the same message of Basil the Great.

9. How to visit anyone in suffering in monasteries, in hospitals and in dungeons

In the monastery and in the hospital, in seclusion and in the dungeon of prisoners, visit alms, according to the strength of your ability, give what they ask; look into trouble and suffering, into all their needs, and help, as you can, and all. who suffers in poverty and in need, do not despise the poor, invite him into your house and bring him into your house. ”, give drink, feed, warm, with love and with a clear conscience, welcome; through their prayers you will receive from God mercy and forgiveness of sins. Remember the parents of your dead by offering to the church of God for a memorial service and services, and arrange a memorial service for them at home, and give alms to the poor: then God will not forget you either.

10. How to come with gifts to the churches of God and monasteries

Always come to the church of God with faith, not in anger and without envy, without any enmity, but always with humble wisdom, meekness and purity of body, and with an offering: with a candle and with prosvir, with incense and incense, with eve and with kutya, and with alms, - and for health, and for peace, and for the holidays you will also go to monasteries - also with alms and with offerings. When you bring your gift to the altar, remember the gospel word: “If your brother has something against you, then leave your gift before the altar, and go and make peace first with your brother,” and only then offer your gift to God from your righteous good : from unrighteous acquisition, donation is unacceptable. It was said to the rich: “It is better not to rob than to give alms from the unjustly obtained.” Return what you received unrighteously to the offended by you - this is worthy of alms. God is pleased with the gift of righteous gain, of good deeds.

11. How to decorate your house with holy images and keep your home clean

Every Christian needs in his house, in all rooms, according to seniority, to hang holy and honest images on the walls, painted on icons, decorating them, and put lamps in which during prayers candles are lit in front of the holy images, and after the service they are extinguished, closed a curtain from dirt and dust, strictly for the sake of order and for safety. You should constantly brush them with a clean wing and wipe them with a soft sponge, and always keep this room clean. To touch the holy images only with a clear conscience, during the service, while singing and praying, light candles and incense with fragrant incense and incense. And the images of the saints are arranged in order of seniority, first, as already mentioned, especially revered. In prayers and vigils, and in bows, and in every praise of God, one must always give them honor - with tears and weeping, and with a sorrowful heart, confessing their sins, asking for forgiveness of sins.

12. How can a husband and wife and household members pray to God in their house?

Every day in the evening, a husband with his wife and with children, and with household members, if anyone knows the letter - sing Vespers, Companion, in silence with attention, coming humbly with prayer, with bows, singing in accordance and distinctly, after the service do not drink, do not eat and do not never talk. Yes, and everything has its own rules. Going to bed, each Christian puts three earthly bows before the icon, but at midnight, getting up secretly, with tears it is good to pray to God, as much as you can, about your sins, and in the morning, getting up - also; and everyone acts according to their strength and desire, and pregnant women bow with a waist bow. Every Christian should pray for his sins and for the remission of sins, for the health of the king and queen, and their children, and his brothers, and his boyars, and for the Christ-loving army, for help against enemies, for the release of captives, and for saints, priests and monks, and about the spiritual fathers, and about the sick, about those imprisoned, and for all Christians. A wife, on the other hand, needs to pray for her sins - for her husband, and for children, and for household members, and for relatives, and for spiritual fathers. And in the morning, rising, also pray to God, sing the morning service and the hours, and a prayer service with prayer, but in silence, with humility, sing harmoniously and listen with attention, and bow to the images. And if there is no one to sing, then pray more in the evening and in the morning. Husbands, on the other hand, must not miss a day of church singing: neither vespers, nor matins, nor Mass, but wives and household members - as it turns out, as they decide: on Sunday and on holidays, and on holy holidays.

13. How can a husband and wife pray in church, stay clean and avoid all evil

In the church, in the service, stand tremblingly and pray in silence. At home, always sing the evening service, midnight office and hours. And whoever adds church service for the sake of his salvation, this is in his will, for then the reward is greater from God. And wives go to the church of God as they can - both at will and in consultation with their husbands. In church, she should not talk to anyone, stand silently, listen to singing with attention and read the Holy Scriptures, not looking anywhere, not leaning against a wall or a pillar, and not standing with a staff, not stepping from foot to foot; stand with your hands folded crosswise on your chest, unshakably and firmly, lowering your bodily eyes down, and with your heart - to God; pray to God with fear and trembling, with sighs and tears. Do not leave the church until the end of the service, but come to its very beginning. On Sundays and on the feasts of the Lord, on Wednesday and Friday, on Holy Great Lent and on the Theotokos, to remain in purity. But gluttony and drunkenness, and empty conversations, obscene laughter, always beware. From theft and fornication, from lies, slander, from envy and everything unjustly acquired: from usury, from feeding, from bribery and from any other craftiness, renounce and not be angry with anyone, do not remember evil, but robbery and robbery and violence of any and never do unrighteous judgment. From early food (and drink) and from late - after the evening service - to refrain, but if you drink and eat, then to the glory of God and only at the permitted time; small children and workers to feed at the discretion of the owners.

Do you not know that the unrighteous will not enter the kingdom of God? – as the apostle Paul said: “If someone is known as a fornicator, or a covetous person, or an idolater, or a mocker, or a drunkard, or a robber, do not eat with such people”? And he also said: “Do not be flattered: neither fornicators, nor idolaters, nor adulterers, nor defilers, nor masturbators, nor sodomists, nor covetous men, nor thieves, nor drunkards, nor offenders, nor robbers will enter the kingdom of God.” every Christian must guard against all evil.

A Christian should always keep in his hands - a rosary, and the Jesus Prayer - tirelessly on his lips; and in church and at home, and at the market - you go, whether you stand, whether you sit, and in every place, according to the words of the prophet David: “In every place, bless the Lord, my soul!” Make a prayer like this: “Lord, Jesus Christ, son of God! have mercy on me, a sinner," and say so six hundred times, and the seventh hundred - to the most pure Mother of God: "My Lady, most holy Mother of God, have mercy on me, a sinner!" - and again return to the beginning, and say so constantly. If someone, using it, easily says this prayer, as if breathing through his nostrils, then after the first year the son of God - Christ will enter into him, after the second - the Holy Spirit will enter into him, and after the third - the Father will cling to him, and, having entered into him, the Holy Trinity will dwell in him, the prayer will swallow the heart and the heart will swallow the prayer, and he will cry out that prayer day and night, and he will be delivered from the enemy's networks according to the word of Christ Jesus, our Lord - glory to him forever, amen.

And the most pure Theotokos with all heavenly powers and with all the saints will become the protector from the devilish wiles of everyone in this life and in the future - for those who pray with faith and follow God's commandments.

How to be baptized and bow

Hierarchs - and priests and monks - kings and princes, and all Christians should bow to the image of the Savior and the life-giving cross, and the Most Pure Mother of God, and the holy powers of heaven and all the saints, and sacred vessels, and holy revered relics in this way: connect the fingers of the right hand - close the first extreme and the bottom two ends, - this marks the Holy Trinity; straighten the middle finger, slightly tilting, and the next one higher, straightening - they signify two hypostases: divine and human. And cross yourself in front like this: first put your hand on your forehead, then on your chest, then on your right shoulder and, finally, on your left - this is how the cross of Christ is presented in meaning. Then bow your head to the waist, a big bow - head to the ground. Prayers and supplications are on the lips, and in the heart there is tenderness, and in all your members there is repentance for sins, tears flow from the eyes and from the soul - sigh. With your mouth - to glorify and sing to God, with your mind and heart and breath to pray for good, to be baptized with your hand, and with your body to bow to the ground or to your belt - and always do just that. Bishops and priests, in the same way, baptize a Christian asking their blessing with their hands.

About the cross of Christ as a sign, about worshiping him in the "Paterik" they write authentically; reading everything there, you will comprehend the power of the cross of Christ.

From Theodoret. Bless and be baptized with your hand like this: hold three fingers together on a level in the image of the Trinity - God the Father, God the Son, God the Holy Spirit; not three gods, but one God in the Trinity, the names differ, but the deity is one: the Father is not born. The Son is begotten, not created, but the Holy Spirit is neither begotten nor created - descends - three in one deity. One power - one deity and honor, one bow from all creation, from angels and from people. This is the foundation of those three fingers. Two fingers must be held obliquely, without bending, they signify the two natures of Christ, divine and human: God according to divinity, and man according to incarnation, while both of them together are perfection. The upper finger marks the deity, and the lower one - humanity, because, descending from the highest, he saved the lower ones. He also explains the bringing together of the fingers: for, having bowed the heavens, he came down for our salvation. So it is necessary to be baptized and bless, as established by the holy fathers.

From Athanasius and Peter of Damascus, about the same. Since demons and various ailments are cast out without any payment and without labor by the inscription of the honest and life-giving cross, who can glorify him too much? The holy fathers left us this sign for disputes with unfaithful heretics: two fingers (but on one hand) reveal Christ our God in two natures, but in one being knowable. The right hand, however, marks his ineffable power and the sitting at the right hand of the Father, and the descent from above, from heaven to us, reveals it, and also indicates to us that we should drive away enemies from the right side to the left, for the Lord conquered the devil with his invincible power: Shuytsa in essence and invisible and fragile.

14. How to invite priests and monks to your house for prayer

And on other holidays, according to your covenant, or for the sake of infirmity, or if you sanctify someone with oil, call the priests to your house, often, as you can, and perform the service on every occasion; then they pray for the tsar and the grand prince (name), the autocrat of all Russia and for his queen the grand duchess (name), and for their noble children, and for his brothers and for the boyars, and for all the Christ-loving army, and for victory over enemies , and about the release of the captives, about the saints and about all the priests and monks - about every request, and for all Christians, and for the owners of the house - husband and wife, and for children and household members, and about everything that they need, if in this need.

And the water is blessed with a life-giving cross and from miraculous images or from revered holy relics, and oil is consecrated for the sick for health and healing. But if it is necessary to consecrate the oil over the sick in the house, let them call seven priests or more, and as many deacons as they can. They consecrate the oil and do everything according to the charter, and the deacon or the priest censes in all the rooms, and they sprinkle it with holy water, and the eldest of them overshadows with an honest cross, and all together in this house glorify God. And after the service, tables are set, priests and monks drink and eat, and everyone who comes will immediately caress and bestow the poor in every possible way, and they will return to their homes, glorifying God. The deceased parents should also be commemorated; in the holy churches of God, in the monasteries, sing panikhidas and serve the liturgy, and feed the brethren at the meal for repose and health, and invite and feed, console and give alms to your house.

Water must be blessed on the sixth of January and the first of August - always with one life-giving cross. Three times it is immersed in bowls by a bishop or a priest, saying the troparion “Save, Lord, your people” three times, and on Epiphany - the troparion: “When You were baptized in Yerdan, Lord” - also three times, and on the platter lie holy crosses and icons and miraculous revered relics. And taking the cross out of the bowl, the priest holds it over the dish, and water flows from the cross onto this shrine. After the cross is immersed and the water is consecrated, he anoints with a sponge, dipping the revered crosses and holy icons and miraculous relics into the consecrated water, as many as there are in the holy temple or in the house, pronouncing the troparia to each saint, anointing his holy icon. And after that, you should squeeze the sponge into the already consecrated water and again anoint other shrines with it as well. And with the same holy water, sprinkle the altar and the entire holy temple crosswise, and in the house also sprinkle everyone in the rooms, and all the people. And those who deserve faith anoint themselves with this water and drink it for healing and cleansing of souls and bodies, and for the remission of sins and eternal life.

15. How to treat gratefully coming to your house with family members

Before the start of the meal, first of all, the priests praise the Father and the Son and the Holy Spirit, then the Virgin Mother of God and take out the consecrated bread, and at the end of the meal, the consecrated bread is put out, and after praying, they eat as they should and drink the consecrated cup of the Most Pure Theotokos. Then let them talk about health and repose. And if they eat in reverent silence or in spiritual conversation, then angels invisibly stand before them and write down good deeds, and then food and drink are sweet. If, however, they begin to blaspheme food and drink, what they eat immediately turns into garbage. And if at the same time rude and shameless speeches sound, obscene disgrace, laughter, various amusements or playing the harp and all kinds of music, dancing and clapping hands, and jumping, all kinds of games and songs of demons, then, as if smoke drives away bees, they will depart and angels of God from this meal and obscene conversation. And the demons will rejoice and swoop in, having seized their hour, then everything that they want is done: they commit atrocities while playing dice and chess, they amuse themselves with all sorts of demonic games, the gift of God is food and drink, and the fruits of the earth are thrown to ridicule, spilled, they beat each other, douse each other, desecrating God's gift in every possible way, and the demons record these deeds, carry them to Satan, and together they rejoice at the death of Christians. But all such deeds will appear on the day of the Last Judgment: oh, woe to those who do such things! When the Jews sat down in the wilderness to eat and drink, and having overfed and drunk, began to have fun and commit fornication, then the earth swallowed them up - twenty thousand and three thousand. Oh, be afraid of this, people, and do the will of God as it is written in the law; From such evil excesses, Lord, save every Christian, Eat and drink for the glory of God, do not overeat, do not get drunk, do not make empty speeches.

When you put food and drink and all kinds of dishes in front of someone, or they put them in front of you, you should not blaspheme, saying: "this is rotten" or "sour" or "fresh" or "salty" or "bitter" or “rotten”, or “raw”, or “overcooked”, or some other censure to express, but it is fitting for the gift of God - any food and drink - to praise and eat with gratitude, then God also gives the food a fragrance and turns it into sweetness . And if some food and drink are no good, punish the household, the one who cooked, so that this would not happen in advance.

From the Gospel. When they call you to the feast. do not sit in a place of honor, suddenly one of the invitees will be more respectable than you, and the owner will come up to you and say: “Give him a place!” - and then you will have to go to the last place with shame. But if you are invited, sit down when you enter the last place, and when the one who invited you comes and says to you: “Friend, sit higher!” - then the rest of the guests will honor you. So everyone who ascends will humble himself, and the humble will ascend.

And add to this: when you are invited to a feast, do not get drunk to the point of terrible intoxication and do not sit up late, because in much drinking and in long sitting, strife and strife and fight are born, and even bloodshed. And you, if you are here, even if you do not scold and do not bully, you will not be the last in that battle and fight, but the first: after all, you sit for a long time, waiting for this scolding. And the owner with this is a reproach to you: you don’t go to sleep with yourself, and his household doesn’t have peace and time for other guests. If you get drunk drunk, but you don’t go to bed - you don’t go, then you fall asleep where you drank, you will be left unattended, because there are many guests, you are not alone. And in this drinking and neglect of yours, you will dirty your clothes, and you will lose your cap or hat. If there was money in the purse or in the purse, they would pull it out, and take the knives away - and now the owner, from whom he drank, and that’s a problem for you, and even more so for you: he himself was spent, and shame from people, they will say: there , where he drank, and fell asleep here, who should look after him, if everyone is drunk? You see for yourself what a shame and reproach and damage to you from excessive drunkenness.

If you leave or leave, but still drink decently, then you will fall asleep along the way, you won’t get to the house, and then you will suffer even more than before: they will take off all your clothes and everything, they will take away everything that you have with you, they won’t even leave a shirt. So, if you don’t sober up and get drunk to the end, I will say this: you will deprive the body of the soul. Drunk, many die from wine and freeze on the way. I do not say: you should not drink, this is not necessary; but I say: do not get drunk drunk. I do not blame the gift of God, but I blame those who drink without restraint. As the Apostle Paul writes to Timothy: “Drink little wine, only for the sake of the stomach and frequent illnesses,” but he wrote to us: “Drink little wine for the sake of joy, and not for drunkenness: drunkards will not inherit the kingdom of God.” Many people are deprived of drunkenness and earthly wealth. If someone immeasurably adheres to drink, the foolish will praise him, but then they will also condemn him for having foolishly squandered his wealth. As the apostle said: “Do not get drunk with wine, there is no salvation in it, but get drunk with the praise of God,” and I will say this: get drunk with prayer, and fasting, and almsgiving, and going to church with a clear conscience. God approves of them, such will receive from him a reward in his kingdom. To revel in wine is the death of the soul and body, and the destruction of one’s wealth. Together with earthly possessions, drunkards are deprived of heavenly possessions, for they drink not for God's sake, but for drunkenness. And only the demons rejoice, to which the drunkard has a path ahead, if he does not have time to repent. So do you see, O man, what a disgrace and what a reproach for this from God and from his saints? The apostle ranks the drunkard, like any sinner, among those objectionable to God, equal in fate to demons, if he does not purify his soul by sincere repentance. So let there be all Christians, living with God in the Orthodox faith, together with our Lord Jesus Christ and with his saints, glorifying the Holy Trinity - the Father and the Son and the Holy Spirit, amen.

But back to the previous one, what we are talking about. And the owner of the house (or his servants) must give everyone food and drink, either at the table, or send it to another house, dividing according to dignity and rank, and according to custom. Dishes are sent from the big table, but not from the rest; for love and faithful service - let them all be clothed as it should be, and ask for forgiveness.

And from the table or from the meal, food and drink are secretly taken out or sent away, without permission and without blessing - sacrilege and arbitrariness, such people are always condemned.

When they put before you various dishes and drinks, but if someone is more noble than you among those invited, do not start eating before him; but if you are the honored guest, then eat the offered food first. Some God-lovers have plenty of food and drink, and everything that remains untouched, they remove, then it will still be useful - send or give. If someone, insensitive and inexperienced, not learned and ignorant, without reasoning all the dishes in a row mends, but being satisfied and not wanting to eat, not caring about preserving the dishes, they will scold and ridicule him, he is dishonored before God and people.

If you happen to greet visiting people, whether merchants, or foreigners, other guests, whether invited. Whether given by God: rich or poor, priests or monks, then the owner and mistress should be friendly and give due honor according to the rank and dignity of each person. With love and gratitude, honor each of them with an affectionate word, talk with everyone and greet with a kind word, eat and drink, or put it on the table, or give it from your hands with good greetings, and send something to others, but each with something then highlight and please everyone. If some of them are waiting in the hallway or sitting in the yard, feed and drink those and, sitting at the table, do not forget to send them food and drink. If the owner has a son or a faithful servant, let him look everywhere and honor everyone and greet with a kind word, and would not scold, dishonor, disgrace, ridicule, condemn anyone, so that neither the owner, nor the mistress, nor their children, nor their servants he condemned.

And if the guests or guests quarrel among themselves - carefully appease them, and whoever is already out of his mind - carefully escort him to his court and save him from any fight along the way; gratefully and gratefully, having fed and drunk, with honor and sent - this is both a gift to God, and good people - in honor. Treat the poor mercifully and sincerely - from that you will receive a reward from God, and good glory from people.

When you treat or commemorate your parents in the monastery, do exactly the same: feed and drink and distribute alms according to the strength of your ability, for health and peace. If someone first feeds, gives drink and bestows, but then dishonors and scolds, condemns and ridicules, or slanders in absentia, or bypasses the place, or, without feeding and barking, also strikes, and then drives him out of the yard, or the servants dishonor him someone - then such a table or a feast for the joy of demons, and to God in anger, and among people there is shame and rage, and enmity, and for the offended - shame and insult. To such a reckless master and mistress and their servants - a sin from God, hostility and reproach from people, and a curse and censure from poor people. If you can’t feed someone, explain calmly, without barking or beating, and without dishonoring, politely let go, refusing. And whoever leaves the yard, complaining about the master’s inattention, so the courteous servant will politely say to the guest: “Do not be angry, father, our hosts have many guests, they did not have time to regale you,” then they are the first to hit you with their forehead so that you are not angry with them . And at the end of the feast, the servant should tell the owner about the guest who has left, and if the guest is needed, then immediately tell the master, and he will do as he wants.

The empress’s wife has good and all sorts of guests, no matter what happens to her, she should do the same with them, as it is written in this chapter. And her children and servants also.

And about those sitting at the meal, the vision of St. Niphon is set forth in the Prologue, and in the Pandects of Antiochus, chapter three is about food.

16. How can a husband and wife consult on what to punish the housekeeper about tableware, about the kitchen and about the bakery

Every day and every evening, having corrected spiritual duties, and in the morning, getting up at the bell ringing and after prayer, the husband and wife consult about household chores, and who has what duty and who is in charge of what business, to punish all those when and what to eat and drink to prepare for the guests and for yourself. And even the housekeeper, according to the master's word, will order what to buy at the expense, and when, having bought the appointed, they bring it, measure everything and carefully examine it. And to the one who buys all kinds of supplies for household expenses, for food, for fish and meat and for all kinds of seasoning, give money for a week or a month, and when he spends the money and gives an account of them to the master, he will take it again. So everything is visible: both grubs, and expenses, and his service. To the cook, send what should be cooked, and to the baker, and for other preparations, send the goods as well. And the key keeper would always keep in mind what needs to be said to the owner. And in the kitchen to bake and cook meat and fish dishes according to the bill, as the lord commands, let them bake and cook as many dishes, and take everything ready from the cook according to the bill. Put all sorts of dishes on the table according to the master’s order, looking at the guests, and also give bread and all food according to the account and take it according to the account, and if any of the stew and cooking of any from the table remains untouched and half-eaten, sort out the untouched dishes, and started - separately, both meat and fish, and put everything in a clean, strong dish and cover, and overlay with ice. Opened dishes and various leftovers should be given to be eaten, where anything will fit, and untouched should be kept for the owner and hostess and for guests. Serve drinks at the table according to the order, judging by the guests, or without guests, and only braga and kvass for the lady. As for tableware: plates, brothers, ladles, vinegar bowls, pepper shakers, pickles, salt shakers, setters, dishes, spoons, tablecloths and bedspreads, everything would always be clean and ready on the table or in setters. And the rooms would have been swept, and the chambers, but tidied up, and the images on the wall would have been hung in order as it should be, and the tables and benches would have been washed and wiped, and the carpets were spread on the benches. And the vinegar, cucumber pickle, lemon juice, and plum pickle would have been strained through a sieve, while the cucumbers, lemons, and plums would have been peeled and sorted out, and the table would have been clean and tidy. And dried fish and any dried fish, and various jelly, meat and lean, and caviar, and cabbage - are cleaned and laid out in dishes, already cooked before eating. And the drinks would all be clean, filtered through sieves. And the housekeepers and cooks, and bakers, and cooks would still eat before the table and drink some weak drinks, then they cook calmly. And in a dress they would dress up in what the owner orders, they would be prepared cleanly, and in any cooking that was entrusted to the owner, they would keep themselves clean and tidy. And all the dishes and all the tackle at the keykeeper and everyone in the kitchen would be washed and cleaned and in complete safety, and the hostess and her servants as well. Bring food and drinks to the table, looking around so that the dishes in which you carry are clean and the bottom is wiped, and the food and drinks are also clean, without garbage and without mold and without burning; put, having examined, and having put food or drinks, then do not cough, do not spit, do not blow your nose, but stepping aside, clean your nose and cough, or spit, turning away and rubbing with your foot; that's fine for any person.

17. Order to the housekeeper in case of a feast

If the feast is to be big, then everywhere you can observe yourself - in the kitchen, in the cutting room and in the bakery. And to serve dishes on the tables - to put a skilled person, but at the supplier, at the drinks and at the utensils, an experienced one is also needed so that everything is in order. And serve drinks to the table according to the master's instructions, who knows what, on the side, without permission, do not give anyone. And at the table, and when the feast is over, examine and count, and tidy up silver and pewter and copper utensils, mugs and ladles, and brothers, and brothers with a lid, and dishes - where and for what someone will be sent and who will carry, on volume from that and demand; Yes, so that nothing is stolen on the side, follow everything strictly. Then a reliable person is also needed in the yard to watch everything and guard all sorts of household things: they wouldn’t steal anything, and even protect a drunken guest so that he doesn’t lose anything and doesn’t break, and doesn’t swear with anyone. And the servants of the guests, who are in the yard with the horses at the sleigh and at the saddles, should also be looked after, so that they do not quarrel among themselves, do not rob each other, they would not vilify the guests, and they would not steal or spoil anything at home - for to look after everyone, to appease everything; and who does not obey - report to the owner. And the man who was put in the yard should not drink anything at that time, do not go anywhere, and here in the yard, and in the cellars, and in the bakery, and in the kitchen, and in the stable, strictly observe everything.

When the table leaves and the feast is over, collect all the silver and pewter dishes, look through, count, wash and put everything in its place, and the kitchen utensils as well. And sort out all the dishes, meat and fish, and jelly and stews, and tidy up, as said before. On the day of the feast - in the evening or early the next day - the host himself should look around, whether everything is in order and count, and test with the keykeeper exactly how much of what was eaten, drunk, and to whom what was given, and to whom what was sent, so that all expenses are he would be known in every business, and all the dishes would be on the account, and the housekeeper could report to the master exactly what went where and to whom what was given, and how much agreed on what. And if. God willing, everything is in order and not spent, and nothing is spoiled, then the master should reward the keykeeper, and the rest of the servants as well: both cooks and bakers who skillfully and economically cooked, and did not drink, and then praise everyone and feed, and drink; then they will try to continue to work well.

18. The order of the master to the keykeeper, how to cook lenten and meat dishes and feed the family in the meat-eater and in fasting

And even then the master would punish the housekeeper, what kind of food to the meat-eater to let go to the kitchen for the owner for household consumption, and for guests, and what kind - on fasting days. As for drinks, the housekeeper also needs a master’s order, which drinks to bring to the master and his wife, which to the family and guests, and all that to cook and make and give out according to the master’s order. And in every case, the master's housekeeper should ask every morning about dishes and drinks and about all assignments; as the lord commands, so be it. The master, on all household matters, consult with his wife and entrust the key keeper, how to feed the servants on which day: in fast days, sieve bread, cabbage soup every day, and liquid porridge with ham, and sometimes, replacing it, and cool with lard, and meat, if if they will, they will give it for dinner: and for dinner, cabbage soup and milk or porridge: and on fasting days, cabbage soup and rich porridge, sometimes with jam, when it’s peas, and when it’s dry, when it’s baked turnips. Yes, for dinner cabbage soup, oatmeal, and even pickle, botvinya. On Sundays and holidays for dinner, some pies or thick cereals, or vegetables, or herring porridge, pancakes and jelly, and whatever God sends. Yes, for dinner everything is as before. And for the wives of the servants and the girls, and the children too, and the working people the same food, but with the addition of leftovers from the tables of the master and the guest. The best people who trade or serve in the order, those master puts at his table. Those who serve guests at the table, in addition, after the table, eat up dishes from table leftovers. And the mistress to the craftswomen and seamstresses also - she herself feeds them at the table and serves them from her food. The servants drink beer from the squeeze, and on Sunday and on the holiday they will give the mash, and the clerks, too, always mash; other drinks the master will grant himself or order the keykeeper, but for pleasure and beer he orders to give.

The order of the lord or lady to the housekeeper and the cook, how to cook for the family, the servants or for the poor fast and fast food. Finely chop the cabbage or tops or kroshevo and wash well, and boil, and steam it harder; on fast days, put meat, ham or ham lard, serve sour cream or add cereals and boil. In the post, pour juice or some other kind of welding, add it and add it again, evaporate it well, add cereals and brew it with salt in sour cabbage soup. And also boil various porridge, and evaporate it well with oil or lard, or with herring oil, or with juice. And if there is dried meat, pollen meat, and corned beef or dried fish, both smoked and salted, wash them, scrape them, clean them and boil them well. And prepare all kinds of food for working families, and knead and leaven bread for them and roll it up well and bake it; and pies for them too. Prepare all food for them well and cleanly, as for yourself: from any dish of such a mistress or a housekeeper always eats himself, and if it is not cooked well or baked, he scolds the cook or baker, or the women who cooked. If the housekeeper does not follow this, then they scold him, but if the lady does not care about it, then her husband scolds; to feed the servants and the poor as you would yourself, for that is in honor of God, but for your own salvation.

The master and the lady should always watch and ask the servants and the weak and the poor about their need, about food, drink, clothing, everything necessary, about all their poverty and lack, about insult, about illness, about all those needs, in which you can help for the sake of God, as far as possible, and take care, as far as God will help, and with all your heart, as about your children, as about your loved ones. If someone does not take care of this and does not sympathize with such, he will answer before God and will not receive a reward from him, who will watch and keep all this with love, with all his heart, he will receive great mercy from God, remission of sins, and eternal life inherits.

19. How to bring up your children in different teachings and in the fear of God

May God send children, sons and daughters to whom, then the father and mother take care of their children; to provide for them and educate them in good science: to teach the fear of God and courtesy, and every order. And over time, depending on the children and age, teach them needlework, the father - sons, and the mother - daughters, who is worthy of what, what abilities God will give to whom. To love and keep them, but also to save them with fear, punishing and teaching, or, having figured it out, and beat them. Punish children in your youth - they will put you to rest in your old age. And keep and observe the purity of the body and from all sin to the fathers of their children as the apple of their eye and as their soul. If children sin due to paternal or maternal negligence, they should be held accountable for such sins on the day of the Last Judgment. So if children, deprived of the instructions of their father and mother, in which they sin or do evil, then it is a sin for the father and mother with their children from God, and reproach and ridicule from people, loss to the house, and sorrow to themselves, from the judges, shame and fine. If, however, God-fearing parents, prudent and reasonable, have children brought up in the fear of God in good instruction, and taught all knowledge and order, and craft, and needlework, such children, together with their parents, will be pardoned by God, blessed by priests and praised by good people, and when they grow up, good people with joy and gratitude will marry their sons to their daughters, or, by God's grace and choosing according to age, they will marry their daughters to their sons. But if God takes any child from such after repentance and with communion, then the parents offer God an immaculate sacrifice, and as such children move into the eternal palaces, then they have the audacity to ask God for mercy and forgiveness of sins also for their parents.

20. How to raise daughters and marry with a dowry

If a daughter is born to someone, a prudent father who feeds on trade - whether he trades in a city or overseas - or plows in a village, he saves from any profit for his daughter (and in the village also): either they raise a pet with offspring, or from share of her that God will send there, buy canvases and canvases, and pieces of fabric, and skirts, and a shirt - and all these years they put her in a special chest or in a box and a dress, and headdresses, and a monist, and church utensils, and utensils tin and copper and wood, always adding a little, every year, as it is said, and not all at once, at a loss. And everything, God willing, will be full. So the daughter grows, she learns the fear of God and knowledge, and her dowry keeps coming. As soon as they talk about marriage, the father and mother can no longer be sad: God has given them everything they have plenty, they will have a feast in fun and joy. If, however, the father and mother are not resourceful, according to what has been said here, they didn’t prepare anything for their daughter, and didn’t allocate any shares to her, they’ll only give her in marriage - they will immediately rush and buy everything, so that the imminent wedding is in front of everyone. Both father and mother will fall into sadness from such a wedding, because buying everything at once is expensive. If, by the will of God, the daughter passes away, then they commemorate her with a dowry, magpies like her soul, and they distribute alms. And if there are other daughters, take care of them in the same way.

21. How to teach children and save them with fear

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 by executing his body, you deliver his soul from death. 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 your daughters walk in obedience, and it’s not your fault if she foolishly violates her virginity, 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. 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. Do not laugh in vain when playing with him: in small things you will loosen up - in big

The boyar courtship of the 16th-17th centuries was partially borrowed from the palace etiquette of Byzantium, but in many respects it preserved folk customs. Russia of this period was a feudal state. The serf peasantry was brutally oppressed, but the big feudal lords (and in particular the boyars) enriched themselves unheard of. Politically and economically, the boyars of Russia have never been monolithic - this was hampered by constant tribal feud, a clash of personal interests.

At any cost, the boyars tried to achieve the greatest influence on the tsar and his relatives, there was a struggle to seize the most profitable positions, and palace coups were repeatedly attempted. In this struggle, all means were good, as long as they led to the goal - slander, denunciations, forged letters, trickery, arson, murder. All this had a huge impact on the life of the boyars. The bright outer side of boyar life turned out to be features in the rules of etiquette - circumvention.

The main thing in the guise of a boyar is his extreme external restraint. The boyar tried to speak less, and if he allowed himself lengthy speeches, he delivered them in such a way as not to betray a real thought and not reveal his interests. This was taught to the boyar children, and the servants of the boyar behaved in the same way. If a servant was sent on business, then he was ordered not to look around, not to talk with strangers (although he was not forbidden to eavesdrop), and in a conversation on business to say only what he was sent with. Closure in behavior was considered a virtue. The basis of the beauty of the boyar (middle and old age) was considered corpulence. The thicker the boyar was, the more magnificent and longer his mustache and beard were, the more honor he received. People with such an appearance were specially invited to the royal court, especially to the receptions of foreign ambassadors. The corpulence testified that this man did not work, that he was rich and noble. In order to further emphasize their thickness, the boyars girded themselves not around the waist, but under the stomach.

A feature in the plastic style of behavior was the desire for immobility. The general character of the movements was distinguished by slowness, smoothness and breadth. The boyar was rarely in a hurry. He maintained dignity and majesty. This plastic style was helped by the costume.

“On shirts and trousers,” writes Olearius, “they put on narrow garments like our doublets, only long to the knees and with long sleeves, which are folded in front of the wrist; behind their neck they have a collar a quarter of a cubit long and wide ... protruding above the rest of the clothes, it rises at the back of the head. This attire they call caftan. On top of the caftan, some also wear a long robe that reaches to the calves or descends below them and is called a feryaz ...

Above all these they have long robes that go down to their feet, such they put on,
when they go outside. These outer coats have wide collars on the back of the shoulders,
from the front from top to bottom and from the sides there are slits with ribbons embroidered with gold, and sometimes with pearls, while long tassels hang on the ribbons. Their sleeves are almost the same length as the caftan, but very narrow, they are folded into many folds on their hands, so that they can hardly stick their hands through: sometimes, while walking, they let the sleeves hang down below their hands. They all put on hats on their heads ... made of black fox or sable fur, an elbow long ... (on their feet) short, pointed boots in front ... ”1 The portly boyar held himself very straight, his stomach was pushed forward - this is a typical posture. In order for the body not to fall forward, the boyar had to tilt the upper back backward, which raised the chest. The neck had to be held vertically, since the high boyar hat ("Gorlovka") prevented it from tilting. The boyar stood firmly and confidently on the ground - for this he spread his legs wide. The most typical hand positions were:

1) arms hanging freely along the body; 2) one hung freely, the other rested against the side; 3) both hands rested on the sides. In the sitting position, the legs were most often spread apart, the torso was kept straight, the hands rested on the knees or rested on them. Sitting at the table, the boyars kept their forearms on the edge of the table. and the brushes are on the table.

The boyar’s toilet (three top dresses, long, embroidered with gold and decorated with precious stones, pearls and furs) was heavy, it was very fettering the body and interfered with movements (there is evidence that Tsar Fyodor’s full dress weighed 80 (?!) kilograms, weighed the same patriarch's weekend costume). Naturally, in such a suit, one could only move smoothly, calmly, take small steps. While walking, the boyar did not speak, and if he needed to say something, he stopped.

Boyar behavior required that other representatives of their estate be treated kindly, but always in accordance with tribal pride - You should not offend another person with a dismissive attitude towards him, but it is better to offend him than to humiliate yourself. Depending on the situation, the etiquette of the XVI-XVII centuries made it possible to greet and respond to greetings in four ways:

1) head tilt; 2) a bow to the waist (“small custom”);
3) a bow to the ground (“big custom”), when first they took off their hat with their left hand, then they touched their left shoulder with their right hand, and after that, bending down, they touched the floor with their right hand; 4) falling to your knees and touching the floor with your forehead (“beat with your forehead”). The fourth method was rarely used, only by the poorest of the boyars and only when meeting with the king, and the first three were used very often in everyday life. 1 A, Olearius. Description of the journey to Muscovy and through Muscovy and Persia and back, St. Petersburg., 1906, pp. 174-176. oo Bows were not only a greeting, they served as a form of gratitude. With gratitude, the number of bows was not limited and depended on the degree of gratitude of the one to whom the service was rendered. For example, it can be pointed out that Prince Trubetskoy thanked the “great custom” thirty times for the mercy of the tsar, who sent him on the Polish campaign of 1654. The servants also used different forms of bowing, and the choice depended on the situation. The peasants greeted their boyar, only falling to their knees, that is, they beat them with a “brow”. The behavior of the peasant when meeting with the boyar was supposed to express humility, and the appearance of the boyar - power. In boyar families, the complete and uninterrupted power of the head of the family, the father, was carefully emphasized (but sometimes it was a fiction). The father in the boyar family was the sovereign master over his wife, children and servants. What the boyar could afford was not allowed to anyone in the family. Any of his whims was fulfilled, his wife was his obedient, unquestioning slave (this is how hawthorns were brought up), servant children. If there was a boyar family, then the boyar went in front, followed by his wife, then the children, and finally the servants. But sometimes the boyar allowed his wife to walk beside him. For others, this was a manifestation of the boyar's benevolence and mercy to his wife. It was considered indecent to walk, traveled the most insignificant distances. If you had to go some distance, then the boyar was supported by two servants under the arms, and the third behind was to lead his horse. The boyar himself never worked, but pretended to be trying to feed his cattle with his own hands; it was considered an honorable occupation.

When the boyar left the courtyard, he had to be accompanied by servants, and the more there were, the more honorable was the departure; they did not adhere to any established order in such a trip: the servants surrounded their master. The degree of dignity of the boyar did not depend on the place he occupied in the sovereign's service, but on his "breed" - the nobility of the family. The boyars in the State Duma were seated by breed: whoever was more noble was closer to the tsar, and whoever was worse was further away. This etiquette was carried out when placed at a feast: the more noble ones sat closer to the host.

At the feast, it was supposed to eat and drink as much as possible - this showed respect for the host. They ate with their hands, but used a spoon and a knife. It was supposed to drink "full throat". Sipping wine, beer, mash and mead was considered indecent. There were entertainments at the feasts - the host's servants sang and danced. Especially loved the dances of the girls. Sometimes young boyars (of the unmarried) also danced. Buffoons enjoyed great success.

If the host wanted to show the highest honor to the guests, he would take them out in front of
dinner to his wife to perform the "kissing ceremony". The wife became
a low platform, next to it they put a “endova” (a tub of green wine) and served a cup. Only with very friendly relations with the guests, the owner sometimes opened the doors of the tower to show his treasure - the mistress of the house. It was a solemn custom in which a woman - the wife of the owner or the wife of his son, or a married daughter - was honored with special worship. Entering the dining room, the hostess bowed to the guests with the “small custom”, i.e. in the waist, stood on a low platform, wine was placed next to her; guests bowed to her "great custom". Then the host bowed to the guests in a “great custom” with a request that the guests deign to kiss his wife. The guests asked the host to kiss his wife in advance. He yielded to this request and was the first to kiss his wife, and behind him all the guests, one after another, bowed to the hostess to the ground, approached and kissed her, and, moving away, again bowed to her "great custom". The hostess responded to each with a "small custom." After that, the hostess brought the guests a glass of double or triple green wine, and the host bowed to each "great custom", asking "to taste the wine." But the guests asked that the hosts drink first; then the owner ordered his wife to drink in advance, then he drank himself, and then with the hostess carried around the guests, each of whom again bowed to the hostess with a “great custom”, drank wine and, having handed over the dishes, again bowed to her to the ground. After the treat, the hostess, having bowed, went to her place for a conversation with her guests, the wives of the men who were feasting with the boyar. At lunchtime, when round pies were served, the wives of the owner's sons or his married daughters came out to the guests. In this case, the ceremony of treating wine took place in exactly the same way. At the request of the husband, the guests left the table to the door, bowed to the women, kissed them, drank wine, bowed again and sat down in their places, and they retired to the women's quarters. Maiden daughters never went out to such a ceremony and never showed themselves to men. Foreigners testify that the kissing ceremony was performed extremely rarely, and they kissed only on both cheeks, but in no case on the lips.

Women carefully dressed up for such an exit and often changed dresses even during the ceremony. They went out accompanied by married women or widows from serving boyar ladies. The exit of married daughters and wives of sons happened before the end of the feast. Serving wine to each guest, the woman herself sipped the cup. This rite confirms the division of the house into male and female halves and at the same time shows that the personality of a woman - the mistress of the house, acquired for a friendly society the high meaning of a housekeeper. The rite of bowing to the ground expressed the highest degree of respect for a woman, for bowing to the ground was an honorable form of honoring in pre-Petrine Russia.

The feast ended with the offering of gifts: the guests presented the host, and the host presented the guests. The guests left all at once.
Only at weddings did women (including girls) feast with men. There was much more entertainment at these feasts. Not only yard girls sang and danced, but hawthorns as well. At a wedding feast and on similar solemn occasions, the boyar led his wife by the hand in the following way: he extended his left hand, palm up, she laid her right hand on this hand; the boyar covered the boyar's hand with his thumb and, almost stretching his hand forward to the left, led his wife. His whole appearance showed that he was the ruler of his wife, family and the whole house. Foreigners argued that the religiosity of the Russian boyars was apparent; however, the boyars attached great importance to the fulfillment of church rituals and traditions, carefully observed fasts and celebrated special church dates and holidays. The boyar and members of his family diligently showed their Christian virtues in various external manifestations, but respecting personal dignity. So, despite the assertion of religion that everyone is equal before God, the local boyar even in the church stood in a special place, in front of other worshipers, he was the first to be offered a cross with a blessing and consecrated prosphora (white, special-shaped bread). The boyar did not have any humility in his deeds and deeds, however, in his behavior he sought to recall his closeness to religion; so, for example, they liked to walk with a high and heavy cane, reminiscent of a monastic or metropolitan staff - this testified to the degree and religiosity. Going to a palace or temple with a staff was a custom and was considered piety and decency. However, etiquette did not allow the boyar to enter the rooms with a staff, he was left in the hallway. The staff was a permanent accessory of the clergy of high ranks, they almost never parted with it.

Outwardly, the religiosity of the boyars was expressed in the strict observance of a number of rules. So, for example, after an evening church service or home prayer, it was no longer supposed to drink, eat, or speak - this is a sin. Before going to bed, it was necessary to give God three more prostrations. Almost always, there were rosaries in the hands, so as not to forget to say a prayer before starting any business. Even household chores had to begin with waist and earthly bows, accompanied by the sign of the cross. Each deed had to be done in silence, and if there was a conversation, then only about the deed that was being performed; at this time it was unacceptable to have fun with extraneous conversation, and even more so to sing. Before eating, an obligatory ceremony was performed - the monastic custom of offering bread in honor of the Virgin. This was accepted not only in the boyar house, but also in the royal life. All Domostroy's teachings boiled down to one goal - to make home life an almost continuous prayer, a rejection of all worldly pleasures and entertainment, since fun is sinful.

However, the rules of the church and Domostroy were often violated by the boyars, although outwardly they tried to emphasize the deanery of domestic life. The boyars hunted, feasted, arranged other entertainments; boyars received guests, gave feasts, etc.

The beauty of female plasticity was expressed in restraint, smoothness, softness and even some timidity of movements. For women and girls, the rules of etiquette were special. So, for example, if men quite often bowed to the “great custom”, then this bow for the noblewoman and the hawthorn was unacceptable. It was performed only in case of pregnancy, when the noblewoman could not, if necessary, “beat with her forehead”. In this case, the movements of the "great custom" were modest, restrained and slow. The women never bared their heads. In general, to be bare-haired in society for a woman is the height of shamelessness. A young lady always wore a kokoshnik, and a married woman wore a kiku. The head of a simple woman was also always covered: for a young woman - with a handkerchief or a tattoo, for an elderly one - with a warrior.

The typical pose of the noblewoman is a stately posture, her eyes are lowered, especially when talking with a man; to look him in the eyes is indecent. The woman's hands were also lowered. Helping in a conversation with a gesture is strictly forbidden. It was allowed to hold one hand near the chest, but the second had to be below. Folding your arms under your chest is indecent, only a simple, hard-working woman could do this. The gait of the girl and the young noblewoman was distinguished by ease and grace. The gracefulness of a swan was considered ideal; when they praised the appearance of the girl and her plasticity, they compared her with a swan. Women walked with small steps, and it seemed that the foot was put on the toe; such an impression was created by very high heels - up to 12 cm. Naturally, one had to walk very carefully and slowly in such heels. The main occupation of women was various needlework - embroidery and lace weaving. We listened to stories and fairy tales of mothers and nannies and prayed a lot. When receiving guests in the tower, they entertained themselves with a conversation, but it was considered indecent if the hostess at the same time was not busy with some business, such as embroidery. A treat at such a reception was a must.

Terem seclusion was a vivid manifestation of the attitude towards women in Russia in the 16th-17th centuries. But there is evidence that in an earlier period the position of a woman was freer. However, the degree of this freedom is unknown, although one can guess that women still rarely took part in public life. In the 16th-17th centuries, a woman in a boyar family was completely separated from the world. The only thing available to her was prayer. The church took over the care of the woman's personality.

Only in rare cases, and even then in an earlier period of history, did a woman appear on an equal footing with men. This happened when, after the death of her husband, the widow received patrimonial rights. There is a description of how Novgorod noblewoman Martha Boretskaya feasted in the company of men, Novgorod boyars. Inviting the Monk Zosima to her, she not only wished to receive his blessing for herself and her daughters, but seated him at the table with them. There were other men at the same feast. True, the manners of the Novgorod boyars were freer than those of the Moscow boyars.

This position of the "mother widow" is typical for Russia
XIV-XV centuries, when patrimonial ownership of land was strengthened. A mother widow in her patrimony completely replaced her late husband and performed men's duties for him. By necessity, these women were public figures; completely replaced the men.

In the 15th century, Sophia Paleolog hosted the “Venetian” envoy and kindly talked with him. But Sophia was a foreigner, and this can explain a certain freedom of her behavior, but it is known that our princesses adhered to the same customs: so. at the beginning of the 16th century, ambassadors were sent to the Ryazan princess, who were supposed to personally convey to her the message of the Grand Duke. But this freedom gradually disappeared, and by the middle of the 16th century, the seclusion of a woman became mandatory. With the development of autocracy and autocracy, men did not allow a woman to open the doors of the tower. Gradually, her seclusion becomes a necessity. Domostroy did not even imagine that wives, not to mention daughters, could enter a male society. By the middle of the 16th century, the position of a woman had become quite deplorable. According to the rules of Domostroy, a woman is honest only when she is at home, when she does not see anyone. She was very rarely allowed to go to the temple, even more rarely to friendly conversations.

Starting from the second half of the 16th century and into the 17th century, noble people, even in family life, did not show their wives and daughters, not only to strangers, but even to their closest male relatives.

That is why the reforms undertaken by Tsar Peter I in public life seemed so incredible to the Russian boyars. The demand to wear a short European dress, to shave beards and trim mustaches, to take their wives and daughters in open dresses to assemblies, where women sat next to men, danced dances that were incredibly shameless (from the point of view of Domostroy) caused great resistance from the boyars.

With all the difficulties in carrying out these reforms, the Russian noble society in the XVII
century, nevertheless, takes on new forms of secular life, begins to imitate Western
Europe in fashion, manners and home life. Already in those days, merchants hired special people who carried out

Boyars

The boyar yards were surrounded by a palisade, and 3-4-storey log towers, "bullets" towered over them; the boyars lived in "svetlitsy" with mica windows, and around there were services, barns, barns, stables, serviced by dozens of yard serfs. The innermost part of the boyar estate was the female "terem": according to the eastern custom, the boyars kept their women locked up in the women's half of the house.

The boyars also dressed in the oriental style: they wore brocade robes with long sleeves, caps, caftans and fur coats; this clothing differed from the Tatar only in that it was fastened on the other side. Herberstein wrote that the boyars indulged in drunkenness all the days; feasts lasted for several days and the number of dishes was in the tens; even the church reproached the boyars for their indefatigable desire "to saturate the body without ceasing and fatten it up." Obesity was revered as a sign of nobility, and in order to stick out the stomach, it was girdled as low as possible; another sign of nobility was a bushy beard of exorbitant length - and the boyars competed with each other in terms of what they considered corpulent.

The boyars were the descendants of the Vikings, who once conquered the country of the Slavs and turned some of them into slave slaves. From the distant times of Kievan Rus, the boyars had "patrimonial estates" - villages inhabited by slaves; the boyars had their own squads of "combat serfs" and "children of the boyars", and, participating in campaigns, the boyars brought new captive slaves to the estates. Free peasants also lived in the estates: the boyars attracted unsettled singles to their lands, gave them loans for acquiring, but then gradually increased the duties and turned the debtors into bondage. Workers could leave the owner only by paying the "old" and waiting for the next St. George's Day (November 26) - but the size of the "old" was such that few managed to leave.

The boyars were full masters in their patrimony, which was for them "fatherland" and "fatherland"; they could execute their people, they could pardon; princely governors could not enter the boyar villages, and the boyar was obliged to the prince only by paying "tribute" - a tax that had previously been paid to the khan. According to an old custom, a boyar with his retinue could be employed in the service of any prince, even in Lithuania - and at the same time retain his patrimony. The boyars served as "thousanders" and "centuries", governors in cities or volosts in rural volosts and received "feed" for this - part of the taxes collected from the villagers. The governor was a judge and governor; he judged and maintained order with the help of his "tiuns" and "closers", but he was not trusted to collect taxes; they were collected by "scribes and tributaries" sent by the Grand Duke.

The governorship was usually given for a year or two, and then the boyar returned to his estate and lived there as an almost independent ruler. The boyars considered themselves masters of the Russian land; ordinary people, seeing a boyar, had to "beat with their foreheads" - bow their heads to the ground, and meeting each other, the boyars hugged and kissed, as the rulers of sovereign states now hug and kiss. Among the Moscow boyars there were many princes who submitted to the "sovereign of all Russia" and transferred to the service in Moscow, and many Tatar "princes" who received estates in Kasimov and Zvenigorod; about a sixth of the boyar surnames came from Tatars and a fourth from Lithuania. The princes who came to serve in Moscow "incited" the old boyars, and strife began between them because of the "places" where to sit at feasts, and who should obey whom in the service.

The disputants recalled which of the relatives and in what positions served the Grand Duke, kept a "parochial account" and sometimes got into a fight, beat each other with their fists and dragged their beards - however, it happened worse in the West, where the barons fought duels or fought private wars. The Grand Duke knew how to bring order to his boyars, and Herberstein wrote that the Muscovite sovereign with his power "exceeds all the monarchs of the world." This, of course, was an exaggeration: since the time of Kievan Rus, the princes did not make decisions without consulting with their warrior boyars, the "Boyar Duma", and although Vasily sometimes decided the affairs of "thirds at the bedside", the tradition remained a tradition.

In addition, under Vasily III, there were still two specific principalities; they were owned by Vasily's brothers, Andrei and Yuri. Vasily III finally subjugated Pskov and Ryazan and deprived the local boyars of power - just as his father deprived the boyars' estates in Novgorod. In Pskov, Novgorod and Lithuania, the traditions of Kievan Rus were still preserved, the boyars ruled there, and a veche gathered there, where the boyars voluntarily appointed a prince - "whatever they want." In order to resist the Tatars, the "Sovereign of All Russia" sought to unite the country and stop the strife: after all, it was the strife of princes and boyars that destroyed Russia during the time of Batu.

The boyars, on the other hand, wanted to retain their power and looked in hope to Lithuania, dear to their hearts, with its vechas and councils, to which only "noble lords" were allowed. In those days, "fatherland" did not mean huge Russia, but a small boyar estate, and the Novgorod boyars tried to transfer their fatherland - Novgorod - to King Casimir. Ivan III executed a hundred Novgorod boyars, and took away the estates from the rest and freed their slaves - the common people rejoiced at the prince's deeds, and the boyars called Ivan III "Terrible". Following the precepts of his father, Vasily III deprived the boyars of Ryazan and Pskov from their estates - but the Moscow boyars still retained their strength, and the main struggle was ahead.

Peasants

No matter how great the boyar patrimonies were, the main part of the population of Russia was not boyar serfs, but free "black-haired" peasants who lived on the lands of the Grand Duke. As in the old days, the peasants lived in communal "worlds" - small villages with a few houses, and some of these "worlds" still plowed on undercuts - cut down and burned areas of the forest. In the undercut, all work was carried out together, they cut wood together and plowed together - the stumps were not uprooted at the same time, and this aroused the surprise of foreigners who were accustomed to the flat fields of Europe.

In the 16th century, most of the forests had already been cut down and the peasants had to plow on the old undercuts, "wastelands". Now plowmen could work alone; where land was scarce, the fields were divided into family allotments, but re-divided from time to time. It was the usual system of agriculture that existed in all countries in the era of the resettlement of farmers and the development of forests. However, in Western Europe, this era of initial colonization occurred in the 1st millennium BC, and it came to Russia much later, so the community with redistribution was long forgotten in the West, private property triumphed there - and collectivism and communal life were preserved in Russia.

Many works were carried out by community members collectively - this custom was called "help". All together they built houses, took out manure to the fields, mowed; if the breadwinner in the family fell ill, then the whole community helped to plow his field. Women together ruffled flax, spun, chopped cabbage; after such work, young people arranged parties, "cabbages" and "gatherings" with songs and dances until late at night - then straw was brought into the house and they settled down to sleep in pairs; if a girl didn’t like the guy she got, then she hid from him on the stove - this was called “dae garbuza”. Children who were born after such a "cabbage" were called "kapustniki", and since the father of the child was unknown, they were said to have been found in cabbage.

Sons were married at 16-18 years old, and daughters at 12-13, and the whole community celebrated the wedding: the groom's village played out a "raid" on the bride's village in order to "steal" her; the groom was called "prince", he was accompanied by a "team" led by "boyars" and "thousands", the standard-bearer - "cornet" carried the banner. The bride's community pretended to be on the defensive; guys with clubs came out to meet the groom and negotiations began; in the end, the groom "redeemed" the bride from the guys and the brothers; the bride's parents, according to the custom adopted from the Tatars, received a bride price - however, this ransom was not as large as that of the Muslims. The bride, covered with a veil, was seated in a wagon - no one saw her face, and that is why the girl was called "not a bride", "unknown". The groom walked around the wagon three times and, lightly hitting the bride with a whip, said: "Leave your father's, take mine!" - Probably, this custom was what Herberstein had in mind when he wrote that Russian women consider beatings a symbol of love.

The wedding ended with a three-day feast in which the whole village participated; in the last century, such a feast took 20-30 buckets of vodka - but in the 16th century, peasants drank not vodka, but honey and beer. Tatar customs responded in Russia by prohibiting peasants from drinking alcohol on all days, except for weddings and major holidays - then, at Christmas, Easter, Trinity, the whole village gathered for a feast-fraternization, "brotherhood"; tables were set up near the village chapel, icons were taken out and, having prayed, they proceeded to the feast. At brotherhoods, they reconciled those who quarreled and created a communal court; elected the headman and the tenth. The volostels and their people were forbidden to come to the brotherhood without an invitation, ask for refreshments and interfere in the affairs of the community: “If someone calls a tiun or a closer to drink to a feast or a brotherhood, then they, having drunk, do not spend the night here, spend the night in another village and they don’t take nozzles from feasts and brothers.”

Bratchina judged by petty offenses; serious matters were decided by the volost - "but without the headman and without the best people, the volost and his tiun do not judge the courts," say the letters. Taxes were collected by the tributary together with the headman, referring to the "census book", where all households were rewritten with the amount of arable land, sown bread and mowed hay, and also indicated how much "tribute" and "feed" should be paid. The tributary did not dare to take more than he was supposed to, but if since the time of the census some owner had died, then until the new census, the "world" had to pay for it. Taxes amounted to about a quarter of the harvest, and the peasants lived quite prosperously, the average family had 2-3 cows, 3-4 horses and 12-15 acres of arable land - 4-5 times more than at the end of the 19th century!

However, it was necessary to work hard, if in former times the harvest on the undercut reached 10-10, then in the field it was three times less; the fields had to be fertilized with manure and crops alternated: this is how the three-field system appeared, when winter rye was sown one year, spring crops another year, and the land was left fallow in the third year. Before sowing, the field was plowed three times with a special plow with a moldboard, which not only scratched the ground, as before, but turned the layers over - but even with all these innovations, the land quickly "plowed", and after 20-30 years it was necessary to look for new fields - if they were still in the area.

The short northern summer did not give the peasant time to rest, and during the harvest they worked from sunrise to sunset. The peasants did not know what luxury was; The huts were small, in one room, clothes - homespun shirts, but they wore boots on their feet, and not bast shoes, as later. A literate peasant was a rarity, the entertainment was rude: the buffoons who walked around the villages staged fights with tamed bears, showed "prodigal" performances and "swearing". Russian "foul language" consisted mainly of Tatar words, which, because of the hatred they had for the Tatars in Russia, acquired an abusive meaning: the head - "head", the old woman - "hag", the old man - "babai", the big man - "blockhead". "; the Turkic expression "bel mes" ("I don't understand") turned into "stupid".

Holy fools

Akin to buffoons were holy fools, fellow Eastern dervishes. “They walk completely naked even in the most severe frosts in winter,” a visiting foreigner testifies, “they are tied in rags in the middle of the body, and many still have chains around their necks ... They are considered prophets and very holy men, and therefore they are allowed to speak freely, everything, whatever they want, even about God himself... That is why the people love the blessed very much, for they... indicate the shortcomings of the noble, about which no one else even dares to speak..."

Entertainment

Fisticuffs were a favorite entertainment: on Shrovetide, one village went out to another to fight with their fists, and they fought to the point of blood, and there were also those who were killed. The court also often came down to a duel with fists - although Ivan III issued the Sudebnik with written laws. In the family, the husband did justice and reprisals: “If a wife, or a son or daughter does not listen to words and orders,” says Domostroy, “they are not afraid, do not do what the husband, father or mother commands, then whip them with a whip, looking because of fault, but to beat them alone, not to punish in public. For any fault, do not beat them in the ear, in the face, under the heart with a fist, kick, do not beat with a staff, do not hit with anything iron and wooden. , can cause great harm: blindness, deafness, injury to an arm or leg. Must be whipped: it is reasonable, and painful, and scary, and healthy. When guilt is great, when disobedience or neglect was significant, then take off your shirt and beat politely with a whip, holding hands, yes, beating, so that there is no anger, to say a kind word.

Education

Things with education were bad for all estates: half of the boyars could not "put a hand to the letter." "And above all, in the Russian kingdom, there were many schools, literacy and writing, and there was a lot of singing ..." - the priests complained at the church council. Monasteries remained centers of literacy: there were kept books that had survived from the time of the invasion, collections of "Greek wisdom"; one of these collections, "Shestodnev" by John the Bulgarian, contained excerpts from Aristotle, Plato and Democritus. From Byzantium came to Russia and the beginnings of mathematical knowledge; the multiplication table was called the "account of the Greek merchants", and the numbers were written in the Greek manner, using letters. Just as in Greece, the most popular reading was the lives of the saints; Russia continued to feed on Greek culture, and the monks went to study in Greece, where famous monasteries were located on Mount Athos.

The priest Nil Sorsky, known for his preaching of non-acquisitiveness, also studied on Athos: he said that monks should not accumulate wealth, but live from "the labors of their hands." The Russian bishops did not like these sermons, and one of them, Joseph Volotsky, entered into an argument with the hermit, arguing that "the wealth of the church is God's wealth." Non-possessors were also supported by Maxim the Greek, a learned monk from Athos, invited to Russia to correct liturgical books: from repeated rewriting, omissions and errors appeared in them.

Maxim the Greek studied in Florence, was familiar with Savonarola and the Italian humanists. He brought the spirit of free-thinking to the distant northern country and was not afraid to say directly to Vasily III that in his desire for autocracy, the Grand Duke did not want to know either Greek or Roman law: he denied supremacy over the Russian Church, both to the Patriarch of Constantinople and the Pope of Rome. The learned Greek was captured and put on trial; he was accused of incorrectly correcting books, "smoothing out" holy words; Maxim was exiled to a monastery and there, sitting in confinement, he wrote "many books of spiritual benefit" - including "Greek and Russian Grammar".

The Russian Church kept a wary eye on learned foreigners, fearing that they would bring "heresy". Such a case already happened at the end of the 15th century, when the Jewish merchant Skhariya arrived in Novgorod; he brought many books and "seduced" many Novgorodians into the Jewish faith. Among the heretical books was the "Treatise on the Sphere" by the Spanish Jew John de Scrabosco - it was translated into Russian, and it is possible that from this book in Russia they learned about the sphericity of the Earth. Another heretical book, "Six-winged" by Immanuel ben Jacob, was used by the Novgorod archbishop Gennady to compile tables determining the date of Easter.

However, having borrowed their knowledge from the Novgorod Jews, Gennady subjected the "heretics" to a cruel execution: they put on birch bark helmets with the inscription "Behold the Satanic army", put them on horses face back and drove around the city to the hooting of passers-by; then the helmets were set on fire and many "heretics" died from burns. "Six-wing" was forbidden by the church - just like astrological almanacs with predictions, brought to Russia by the German Nikolai from Lübeck; all this referred to "evil heresies": "rafli, six-winged, ostolomy, almanac, astrologer, Aristotelian gates and other demonic kobes."

The church did not advise looking at the sky: when Herberstein asked about the latitude of Moscow, he was answered, not without fear, that according to "incorrect rumor" it would be 58 degrees. The German ambassador took an astrolabe and started measuring - he got 50 degrees (actually - 56 degrees). Herberstein offered European maps to Russian diplomats and asked them for a map of Russia, but achieved nothing: there were no geographical maps in Russia yet. True, scribes and tributaries measured the fields and made "drawings" for accounting purposes; at the same time, the treatise of the Arab mathematician al-Ghazali, translated into Russian, was often used as a guide, probably on the orders of some Baskak.

While in Moscow, Herberstein asked the boyar Lyatsky to draw up a map of Russia, but twenty years passed before Lyatsky was able to fulfill this request. It was an unusual map: according to the Arab tradition, the south was at the top, and the north was at the bottom; not far from Tver, a mysterious lake was depicted on the map, from which the Volga, Dnieper and Daugava flowed. At the time of the compilation of the map, Lyatskaya lived in Lithuania; he served the Polish king Sigismund, and the map was not created out of good intentions: it lay on the king's table when he was preparing a new campaign against Russia. Lithuania and Russia were primordially hostile to each other, but Lithuania in itself was not a dangerous adversary. The greatest evil for Russia was that Lithuania was in a dynastic union with Poland, and the Polish king was at the same time the Grand Duke of Lithuania - not only Lithuania, but also Poland was the enemy of Russia.