Domostroy(full title of the work: “The book called Domostroy, which contains useful information, teaching and instruction for every Christian - husband, wife, children, servants, and maids”) is a set of Russian traditional rules and norms human behavior in everyday life. “Domostroy” can be considered a “textbook” that taught people the rules of behavior in the family and society, and gave time-tested advice on how to build their “house” in a good way. This book appeared in the 16th century. The author is considered to be a member of the “Chosen Rada” - Sylvester.

The word “home” in those days meant: family, relationships between people (relatives, servants), traditions, way of life and household.

Domostroy states that the main role in the family belongs to the man. It is he who is the head of the house, the family, because the well-being and the very life of the household depend on his work. He is the breadwinner of his family. He has the responsibility to support his wife, children and the entire house. Consequently, he is also the main mentor in the family. Family members and servants must obey his words and decisions. But the wife in the house is not dumb. She is the mistress, mistress of everything that happens inside the house.

Domostroy sets out the rules for raising children. They emphasize that a child must be raised from early childhood, “from a young age.” It is in the family that children learn the moral rules that should guide them throughout their lives. The family must “teach not to steal, not to lie, not to slander, not to envy, not to offend, not to remember evil, not to be angry with anyone.”

It was especially emphasized that a person should work all his life, regardless of age and position in society. Every business must be started honestly, in good faith, with good intentions and with an understanding of its necessity.

In the book, the priest Sylvester himself compiled the teachings of a father to his son. The importance of observing church rituals and polite attitude towards clergy is emphasized. Detailed advice is given on housekeeping and keeping the house clean. It is pointed out that until children master a craft and build their own home, parents are responsible for them to society.

If "Stoglav" sought to subordinate to strict standards social life of a centralized state under construction, then "Domostroy", the composition of which is credited Sylvester, the spiritual mentor of Ivan IV, tried to regulate family life. Sylvester (beginning of the 16th century - until 1568) was from Novgorod, where he became close to Archbishop Macarius, the future Metropolitan of Moscow. Having moved to Moscow, Sylvester in 1545 became archpriest of the court Cathedral of the Annunciation. He participated in the work on the Code of Laws of 1550 and the compilation of the Great Minas. Defending the principle of autocracy in matters of political power, the archpriest opposed the “acquisition” of earthly riches by the church. In the 1550s relations between him and Ivan IV became complicated, and in the 1560s. Sylvester fell into disgrace and was forced to become a monk at the Kirillo-Belozersky Monastery, where he was engaged in copying books. "Domostroy" is the main work of Sylvester, the compiler and editor of the book. The fact that more than one person participated in the creation of the collection, which took shape over a number of years, is indicated by repetitions not only within the book, but even separate chapter; the presence of traces of different dialects in the language of the work; influence on the style of the monument from folklore, business writing, and didactic eloquence.

Sources of the work

The text of "Domostroy" is a synthesis of the traditions of "educational" prose of the Middle Ages, both Russian and translated. Scientists attribute the complexity of the composition, and sometimes the internal inconsistency of individual provisions of the book, to the use of sources of different types. According to V.V. Kolesov, they can be combined into five main groups:

• 1) teachings of fathers to sons, known in Rus' from the middle of the 11th century;
• 2) instructions from the church fathers on how a Christian should live, collected in special collections such as “Izmaragda”;
• 3) medieval “everyday workers”, who strictly regulated the order of life in the monastery as an ideal home - it was not for nothing that “Domostroy” inspired the owners: “You, the abbot, are your home”;
• 4) novellas of an everyday nature that arose in an urban democratic environment;
• 5) "domostroy" medieval Europe, for example, “The Life of a Respectable Man” translated from Polish by Nikolai Ray.

Despite the abundance and heterogeneity of sources, the decisive factor in the book was its reliance on national tradition, which affected the content, genre and style of the work. "Domostroy", summarizing the life experience of fathers and grandfathers, served as a guide to action for their sons and grandchildren. In this way, a connection between times was established and continuity was realized in the spiritual and material spheres of the life of the people. On this occasion, the historian V. O. Klyuchevsky wrote: “It is difficult to foresee what a person will be like in a thousand years; but take away from modern man this slowly and hard-won treasure of rituals, customs, all sorts of conventions - and he will be confused, lose all his worldly skills, will not know how to deal with his neighbor, and will be forced to start everything over again.”

Among the national signs of "Domostroy" scientists call high position of the mistress of the house in the hierarchy of family relationships, which, according to V.V. Kolesov, came into conflict with the “anti-women element” of church sermons and “Muslim ideas of the era of the Tatar yoke.” "Domostroy" included "Praise to Wives", which stated that "a wife is kind, and passionate, and silent - the crown is her husband." “If God grants a wife to goodness, dearest there are precious stones”: she will not leave her husband in trouble, will direct the “fruits of her hands” to improve the well-being of the family, will make the life of her husband virtuous and long, the success of raising worthy heirs and faithful, hard-working people depends on her servants According to the apt expression of the historian I.E. Zabelin, the relationship between husband and wife in the family can be expressed by the well-known formula of the Middle Ages “word and deed”: the “business” in the house was led by the mistress, although the last “word” always remained with the owner.

A tribute to medieval standards of life - system of corporal punishment as a way of raising children. So that a child, having matured, does not become a “sickness of the soul” of his parents and a “ruin of the house,” “a reproach of neighbors” and “the ridicule of enemies,” he must be raised by prohibiting and punishing: “...if you beat him with a rod, he will not die, but there will be health, you beat him on the body, and deliver his soul from death." The rod raised over the child was supposed to serve as a visual embodiment of the idea of ​​the inevitability of punishment for an offense, it was supposed to bring the implementation of moral rules to automatism, so that a person’s life would become “walking with a clear conscience.”

Judging by Domostroi, the Russians were very pragmatic about the problem of faith and understood Christianity not as an abstractly canonical “kingdom of the spirit,” but as a ritual that accompanied a person’s life from birth to death. That is why such great attention in the collection is paid to “how to decorate your house with holy images”, “how to come to the churches of God and monasteries with offerings”, and on holidays “to call priests and monks into your house, to pray”, as before a meal glorify God and the Mother of God, and eat food in reverent silence or conducting a spiritual conversation.

"Domostroy" consisted of three parts. First part dealt with the problems of “spiritual structure”, taught “how to believe” and “how to honor the king.” Second part was devoted to issues of “worldly structure”, gave advice on “how to live with wives and children and household members.” Third part contained recommendations on housekeeping – “house building”. Collection of rules worldly life was created at a time when, according to A.P. Pypin, “the old world had become shaky,” therefore, in order to achieve exemplary order in the house, the strong power of the owner (the “sovereign”) and a developed sense of duty among all household members were required. In the hierarchical system “state – church – family,” a ruler who violated the laws of “Domostroy” was responsible before God, the king and society. Establishing the ideal type of housekeeper, the book included articles that taught a righteous lifestyle by the opposite, and warned against mistakes and misconduct. She threatened with the inescapable torments of hell for those “who do not live according to God, who do not follow the Christian life and commit all kinds of untruth and violence”, “who will not pay in return, will die with red tape”, “who is not kind to his neighbors, or to his Christians, or to orders , or imposes a heavy tribute on the authorities and imposes all sorts of illegal lessons,” who does “all sorts of inappropriate things: fornication, uncleanness, foul language and obscene language, and perjury, and rage, and anger, and rancor.” "Domostroy" exposed the vices not only universal, but also socially determined(abuse of power, violation of laws, encroachment on other people's property, etc.). Consequently, the creators of the book saw in the family education school public consciousness, associated with the concepts of civic duty and public benefit.

The style of "Domostroy" is not devoid of imagery, is rich in lively intonations of colloquial speech, and is close to proverbs and sayings that have absorbed centuries-old folk wisdom. The aphorism of the syllable led to the fact that the rules of life set out in the book were easily remembered and became a guide to action. “Domostroy” instructed: the guest must be “honored, given something to drink, fed, greeted with a kind word and affectionate greetings”; the yard should be kept in order, it should be “strongly fenced... and the gates should always be locked, and the dogs should be on guard”; in the event of a quarrel with your wife, you cannot “beat her in the ear, or in sight, or in the heart with a fist”; You can’t gossip at a party, but “sometimes they’ll ask you what about someone and they’ll torture you,” you should answer: “I don’t know, I haven’t heard anything and I don’t know... I don’t talk about friends.”

"Domostroy" broadly and diversely represents the "material" world of the Middle Ages through lists of names of various foods, clothes, dishes, and other household items. The owner is recommended to store in the cellar or on the icebox “breads and kolaches, cheeses, eggs... garlic and all kinds of meat, fresh and corned beef, and fresh and salted fish, unleavened honey, and boiled foods... and all sorts of vegetables, and saffron milk caps, and caviar, and set roses, and fruit juice, and apple kvass, and lingonberry waters... And so many things were put on the cellar, and on the glacier, and in the cellar - and everything would be counted, and re-marked... and written down. .." The thoroughness of the lists is explained not only by the influence of business writing, but also by the special type of thinking, character and rhythm of life of the ancient Russian man. Wars and natural disasters, “famines” and “pestilences” taught the people of the Middle Ages to value every piece of bread, order in the house, peace and prosperity in society. In the Middle Ages, when everything was regulated, even the creative process, books similar to "Domostroi" were distributed - "Healers" and "Herbalists", "Nasters" and "Charters", "Iconographic originals" and various "Runs" (wedding, funeral, etc.).

"Domostroy", according to the apt definition of the historian A. N. Pypin, is not a description of the practical foundations of life, but a didactic presentation of its theory, based on appealing to both a sound mind and a sensitive heart. "Domostroy" allows you to recreate the social and moral portrait of a Russian man of the Middle Ages, who had the power to choose between good and evil and was therefore responsible for his words and actions. The basis of his life is work, the main virtues are a sober mind and a clear conscience. In the 16th century "Domostroy" was not a symbol of conservatism and domestic tyranny, as in the plays of A. N. Ostrovsky; He completed a number of edifying works Ancient Rus', the origins of which were the “Testament” of Yaroslav the Wise to children and the “Teaching” of Vladimir Monomakh.

The famous work called Domostroy dates back to the 16th century. This book consists of detailed instructions on how to “build”, i.e., arrange home and family life, which talks about the life of a boyar’s house.

The first 15 chapters of Domostroy talk about the religious duties of a person. The next 14 chapters are devoted to social and family relations, the remaining 34 chapters are devoted to economic instructions. The entire work is imbued with a religious spirit. Domostroi clearly expresses the thought that guided the majority of Russian people at that time, namely that thought, that basic idea that the family, the Church and the state constitute, as it were, a single, whole, indivisible. The family educates people to serve the Church and the state, the family is part of the Church and the state; service to God is the single and common goal of the family, the Church and the state. The same idea was expressed by Vladimir Monomakh in his “Teaching” back in the 12th century.

Through centuries of feuds and the heavy Tatar yoke, this deep thought about a single common goal of life passed and remained, but the Tatars left their mark on the morals of the Russian people. The first 15 chapters, as already mentioned, talk about the religious duties of man. A person must lead a “righteous life” and pray as often as possible. The whole family and “household members,” that is, the servants, must gather together and sing Vespers, Midnight Office, and Matins. In front of the icons one must light lamps, candles, and smoke incense; Instructions are given on how, after prayer, to cover the icons with a cloth from dust and wipe them with a “soft lip” and sweep them with a clean wing. Many instructions relate to external ritual piety, the instruction is given to hold your breath and not smack your lips when kissing icons, not to bite the prosphora, but to break it into small pieces - but there are also many purely spiritual instructions; for example, it says that you need to secretly get up at night and pray to God about your sins with tears. Monastic life is considered an ideal, therefore, some features of monastic life are introduced into secular family life, for example, everyone is recommended to wear a rosary and pray according to it; Instead of knocking on the door, the servants should “say a prayer” outside the door and not enter until “the amen is given to them.” Let us remember what Vladimir Monomakh said about unceasing prayer.

One chapter talks about public duties, about how one should treat the king and the prince. - “Fear the king and serve him with faith and always pray to God for him, and do not speak falsely before him, but with submission answer the truth to him, as to God Himself.” - “For Paul the Apostle says: all dominion was created by God: and whoever resists the ruler, then resists God’s command. But do not attempt to serve the king and the prince and every nobleman with lies and slander and deceit: the Lord will destroy all who speak lies.” The king and prince must be served sincerely, truthfully and faithfully.

Several chapters of Domostroy are devoted to family relations and raising children. In these chapters one can feel the rudeness of the morals of that era and some severity. The head of the family is a husband and father. Bmu, as the family ruler, everyone must obey unconditionally. The wife must consult with him in everything, ask him about everything, and do nothing without his consent. What if “the husband sees that his wife is dishonest”? or, that she does something not according to his “instruction,” then the husband must “punish his wife and use fear in private; and having shown and favored and kept silent; and punish with love. And a husband should not be angry with his wife, and a wife should not be angry with her husband, but always live in sincerity.” Both children and servants should be punished - “depending on the guilt and the case.” But “not to beat in front of people, in private; teach, and keep quiet” - that is, explain what the punishment is for - “and pardon.” - “And about any guilt, do not hit on the ear, nor on the vision (on the face); neither to the heart with a fist, nor a kick; Do not hit with any iron or wood.” - “Many parables arise from this: blindness and deafness, and a dislocated arm and a leg, and a finger, and headaches and dental disease”; - “other” must be “politely beaten with a whip, holding hands, looking at guilt.” - “But there wouldn’t be anger, and people wouldn’t know it, wouldn’t hear it.”

Raising children was harsh. Domostroy says that a father should never even laugh with his children, so that they do not lose respect for him. “Execute (i.e., punish) your son from his youth, and he will give you rest in your old age and give beauty to your soul. And do not weaken when beating a child: if you beat him with a rod, he will not die, but he will be healthy; You beat him in the body, but deliver his soul from death.” Boys need to be taught crafts, girls - needlework. There is no mention of teaching literacy in Domostroy. Parents should take care of their daughters' dowry from early childhood and save a little from everything. If the girl dies before marriage, this “allotment” will go to the memorial of her soul.

The wife, mother, mistress of the house bears all the responsibility for the well-being of home life. In complete submission to her husband, she must raise children, look after the servants, and manage the entire house. She should be the first in the house to be on her feet: “no servants of the empress woke up: the empress herself would wake up the servants.” Having gotten up, she must give all the servants a job, which requires that the mistress knows how to do everything herself and can always show the servants how to spin, cut, sew, wash and cook food. When her husband comes to her, or guests come in, “she would always be sitting at her needlework.”

In that part of Domostroy, in which economic advice is given, it is said that a good housewife should have everything in her house, prepared with her own hands - food and clothing. At the auction you should only buy what you really cannot make on your own farm. There is a lot of talk about cleanliness; it is recommended to wash not only dishes, bowls, dishes, cauldrons, but also tables, benches and the floor after each meal. Instructions are given on how to protect a house from fire. Advice is given on when to cook which dishes - on fasting and fasting days. Fasts were naturally observed by Russian people, from which we once again We see that people lived a church life, observing the regulations of the church charter.

The last, 64th chapter of Domostroy, “punishment from father to son,” was written, as already mentioned, by the priest Sylvester as an instruction to his son Anfim and his wife. Before us stands a significant and sympathetic image of Sylvester himself, who tells his son about his life. We learn that Sylvester freed and empowered all his slaves, and bought many other people's slaves and set them free. In his house, together with his wife, he raised many orphans. The boys were taught some kind of craft - whoever was capable of what, so that they could earn their bread; The girls were given a dowry and married off.

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From the resolutions of the Stoglavy Council one can see the deplorable state of the church and popular morality. Another work, compiled around the same time, shows what kind of life the best people of that time considered exemplary. The famous Sylvester, as a lesson to his son, collected in one book, called “Domostroy,” rules and instructions, which he invites everyone to follow who wants to live a righteous life. He borrowed these rules from different books, instructive writings of the church fathers, he added his own comments and instructions to his son. “Domostroy” was held in high esteem by our ancestors for a long time: it contained all the thoughts that the best Russian people of the 16th century could think of; here it was indicated down to the smallest detail how a person should act in relation to God, the king, people, household members, how he should run his household. Sylvester himself highly valued the rules of Domostroy; in the first chapter he says to his son and his wife, among other things: “I give the scripture for remembrance and admonition to you and your children. If you do not listen to our punishment (instruction) and do not follow it and do not do as it is written, then you will give an answer for yourself on the day Last Judgment, and I am not involved in your sin.”

Having indicated what every Christian should believe in (the Holy Trinity, Blessed Virgin Mary, resurrection of the dead, etc.), Sylvester in “Domostroy” along with these basics Christian faith gives instructions on how to venerate images, how to eat prosphora, how to make Christ, etc.

“One should venerate a cross or an image after praying, crossing oneself, holding the spirit within oneself, and not with one’s lips... And one should eat the prosphora and everything consecrated carefully with faith and fear, do not drop crumbs on the floor, and do not bite off with one’s teeth, as other breads, and break them into pieces, put them in your mouth, and eat them with your teeth... If you kiss someone in Christ, hold the spirit in yourself, kiss, but do not kiss with your lips...”

Apparently, our ancestors needed instructions on how to handle the shrine, if Sylvester goes to such detail in his instructions. He also advises Domostroi to more often turn to the spiritual father for instructions:

“It is proper to honor and obey him in everything, and repent before him with tears, and confess your sins to him, and keep his commandments, and correct penances. And call him to your house often, and come to him, and always inform him according to your conscience, and accept his instructions with love, and obey him in everything, and honor him, beat him low with your forehead, consult with him often about everyday affairs “how a husband should teach and love his wife, and children, and slaves, etc.”

Whoever does not live piously, according to the belief of our ancestors, suffered God's punishment, among other things, various misfortunes and illnesses. “Domostroy” advises healing from illness through prayer and alms:

“If God sends illness or some kind of sorrow to someone,” writes the author of “Domostroy,” “then be healed by God’s mercy, and with tears and prayer, and fasting, and almsgiving to the poor, and true repentance... If you have offended anyone in any way, give back twice as much.” and in the future do not offend, but ask spiritual fathers, priests and monks to pray, and sing prayer services, and consecrate water to the honest life-giving cross, and bless yourself with oil, and make promises in holy places...”

This is what our ancestors usually did, but sometimes they resorted to completely different means, which are strongly condemned in Domostroy:

“Seeing God’s punishment on ourselves and grave illnesses for our many sins, and having abandoned God, who created us, and not demanding mercy and forgiveness of sins from Him, we call upon us sorcerers and magicians, and magicians, and potters with roots. From them we expect temporary help for ourselves and prepare ourselves to be tormented by the devil forever. Oh, crazy ones! We don’t talk about our sins, for which God is punishing us, we don’t repent of them, we don’t abandon any inappropriate deeds, but we desire what is perishable and temporary...”

Among the sins for which, according to Domostroy, God’s punishment befalls people, the Domostroy includes, among other things, the following: demonic (pagan) songs, dancing, jumping, humming (music), trumpets, tambourines, sniffles ( kind of flute).

It is clear why Sylvester is armed against this: folk games and songs contained a lot of paganism, and, moreover, due to the rudeness of morals, a lot of obscenity was mixed into every celebration and fun.

“Domostroy” also rebels against the baiting of animals, against hound and bird hunts, against fortune telling and sorcery, which were in great vogue in those days.

Even laughter was condemned by the stern mentor Sylvester: in those days, monastic life was considered a truly pious life, and everything that was recognized as sinful in the monastery was condemned in worldly life. To make one's home life as similar to a monastery as possible was the ultimate desire of pious people. In wealthy houses, a separate “temple” filled with images served as the main place where family and household members gathered for prayer, and rich boyars even had their own house churches.

This is what Domostroy says about how to decorate your home with holy images.

“In every Christian’s home, in every temple, he should place holy and honorable images on the walls, arranging a splendid place with all sorts of decorations and with lamps on which candles are lit in front of the images; after prayer and singing, they are extinguished and covered with a curtain from uncleanness and dust. Always wipe them with a clean wing or a soft sponge... During the praise of God, and during holy singing, and during prayer, light candles and burn incense with fragrant incense... “Before the icons in the “temple,” advises “Domostroy,” daily for husband and wife, with children and household members who can read and write, sing Vespers, Vespers, Midnight Office, and in the morning - Matins and the Hours, and in holidays and prayer service. But prayer at home cannot be limited to; “Domostroy” advises going to church as often as possible and bringing with you, if possible, candles, incense, prosphora and other things needed for worship. It also says in detail how one should stand in church: “In church, stand with fear and pray in silence... during divine services, do not talk to anyone, listen with attention to divine singing and reading, do not look around, do not lean on the wall, nor to the pillar; don’t stand with a staff, don’t step from one foot to the other.”

Further in “Domostroy” it is indicated in detail about whom and what one should pray for, how to create sign of the cross How to fold the fingers at the same time, and the one praying must have “prayer in his mouth, tenderness and contrition for sins in his heart, tears coming from his eyes, and sighing from his soul.”

“Domostroy” also points to the most important Christian duties: mercy and almsgiving.

“Visit the sick and prisoners, give alms as much as possible; Do not despise everyone who is sorrowful, the poor, and the needy, but bring them into your home, give them something to drink, feed, warm, and clothe. With their prayers you will cleanse your soul from sins and appease God. Remember your deceased parents...”

From all the indicated instructions of Domostroi, we see how highly piety and piety were valued and how much attention was at the same time paid to the external side.

Among the highest, sacred duties of a person is respect for royal authority.

“Fear the king,” says “Domostroy,” “and serve him with faith, and always pray to God for him, do not at all bend your soul before him, but always humbly answer him with the truth, so you will learn to fear the Heavenly King... Also submit to princes and give them due honor. The Apostle Paul says: all powers are from God; whoever resists the authorities is resisting God’s command. But do not try to serve the king, and the prince, and every nobleman with lies, slander and deceit. God will destroy all who tell lies. Give honor to your elders; Honor the middle ones as brothers, greet the weak and sorrowful with love, love the youngest as children, and be kind to every creature of God. Do not desire earthly glory for anything, ask God for eternal blessings, endure all sorrow and oppression, do not take revenge for insults, do not repay evil for evil...”

The ability to please everyone, to get along with everyone, is highly valued by Sylvester: one must behave with everyone, says Domostroy, in such a way as not only to not arouse hostility in anyone, not to get into any trouble for oneself, but to deserve it from everyone goodwill and good opinion of oneself. For this reason, Domostroy even allows you to bend your heart. “If your people, it says here, happen to quarrel with someone, then you scold your own, even if they were right, and with this you will stop the quarrel, and there will be no enmity.” At a guest table, Domostroy instructs to praise all foods, even if they are bad: “It is not proper to say: rotten, or sour, or fresh, or salty, or bitter, but all foods should be praised and eaten with gratitude.” Hospitality and hospitality are especially recommended: to kindly receive a guest and treat him well was considered the most sacred duty. During feasts, Domostroy advises treating guests with particular care: it was necessary not only to please and treat them in every possible way, but also to take care that they would not suffer any damage as a result of the abundant food. For this, “Domostroy” advises every host organizing a feast to appoint a special, careful person for this time (who should not drink); he was obliged to protect the drunken guest so that he would not suffer anything, would not get beaten up, would not quarrel with any of the other guests, would not get into a fight, etc. The morals of our ancestors were still very rude at that time, and therefore feasts for an intemperate person often ended sadly. Warning against drunkenness, Domostroy says: if you get drunk and immediately fall asleep where you drank, and the owner, who has not only you but many guests at the feast, does not look after you, then you can dirty your dress, tear your hat and money from Your purses have been taken out, and the owner from whom you drank has suffered a considerable burden, and you have an even greater one, and people have brought disgrace on you, and they will say to you: “You see what a disgrace and damage to your property from heavy drunkenness...” If If you leave the feast and fall asleep in the courtyard, then even worse: they will take everything you have, they will take off your dress and won’t even leave your shirt on...”

Sylvester’s “Domostroy” also points out the rules of decency: the guest should not sit down in a place of honor without the owner’s invitation, but, on the contrary, should modestly sit on last place and only then change to a better one when the owner asks. “During lunch, don’t cough, don’t spit, don’t blow your nose, and if you really need to, then step aside and clear your nose or clear your throat politely, but you have to spit, then do it, turning away from people, and rub your foot...”

In the family, according to Domostroi, everything had to be completely subordinate to the head of the house, the owner. The wife, children and servants were to “do everything according to his orders.” Only with the permission of the husband could the wife go to church or visit; She had to ask his advice in everything, not only about housekeeping, but even about what to talk about with guests.

“Domostroy” Sylvester considers the feeling of fear to be the main means of establishing family order, and therefore punishments were in great use then.

“If a wife, or son, or daughter does not listen to orders and instructions and is not afraid, then the husband or father should teach them to be smart and whip, out of guilt, and not in front of people; and having taught, keep quiet and complain, and not be angry with each other. And about any guilt, don’t hit the ear or the face, don’t hit the heart with a fist, don’t kick, or stab with a staff... Whoever hits you from the heart or from the grave, many parables come from him: blindness and deafness, and the hand, and a sprained leg, and headaches, and dental disease... and to beat with a whip with punishment is reasonable, and painful, and scary, and healthy... But only if the great guilt is for disobedience and negligence, then beat the whip politely, by the hands holding, looking guilty, but beating and keeping silent, but there would be no anger..."

From these words it is clear how brutal punishment and beatings were customary, and Sylvester, praising the whip during punishment, means to eliminate at least the harmful consequences of beatings with anything.

Every wealthy house in Moscow had many servants, and the household was large and complex: the mistress then had something to do at home. “Domostroy” presents us with an example of a “decent housewife” who is obliged to serve as an example of hard work and diligence for all servants. She should not allow the servants to wake her: on the contrary, she should wake them. Waking up at dawn, the housewife is obliged to give all people work and indicate order for the whole day; and not only to watch others, but also to know how every task is done, how to show others. She shouldn't have sat idly by herself. “Whether a husband came, or an ordinary guest, she would always sit over needlework,” and she should talk with the guests “about needlework and household structure, how to maintain order and what kind of needlework to do, and whoever points out what, hit him low with his forehead.”

Thrift and hoarding are considered necessary qualities of a good housewife. “If you have to make,” says “Domostroy,” shirts or women’s dresses, then cut everything yourself (the housewife) or let it be cut with you, and all sorts of leftovers and trimmings, everything would be tidied up - small things in bags, and the leftovers would be rolled up and tied, and that’s all it would be hidden. If you need to repair an old dress, there are pieces, and you don’t have to look for material on the market; and if you have to search around the market, you will get tired of picking; If you clean up, you’ll pay three times, or you won’t clean up at all.”

Elsewhere in Sylvester’s “Domostroi” it is said: “Every garment, upper and lower, must be washed, and old clothes sewn up and patched, then it will look good for people, and it will be nice and profitable for yourself, and you can give it to an orphan to save the soul.”

The same thrift and prudence is prescribed to the housewife in other household expenses; she must know how to sow flour, how to set a kneading machine, how to knead dough, how to bake bread, pies, rolls, etc., and how much will come out of a quarter, from an octopus, and how many sieves, she must know “measure and counting in everything and take care of everything: when you bake bread, then wash your clothes - there’s no loss in firewood,” etc.

All the complex economic activities of a rich house are indicated in the smallest detail by Sylvester. In some Domostroi lists, at the end there is even a very detailed list of what foods should be served on what days. The duties of a housewife and a wife were difficult then; but great praise goes to the one who manages them. “If God gives someone a good wife, she is worth more than a valuable stone... A kind, hardworking and silent wife is a crown to her husband. Blessed is the husband of such a wife, etc.”

In addition to housekeeping, the duties of wives, according to Domostroi, should also include raising children; but in those days they looked at him very simply.

The mother fed her children. Then they tried to instill in them the fear of God and the spirit of piety. The mother taught her daughters to do various handicrafts and housework. Boys in wealthy families were taught literacy, various “trades” and “knowledge,” and the ability to deal with people.

Fear of punishment was considered the main means of education.

“Execute your son,” said “Domostroy” Sylvester, “from his youth, and he will calm you down in your old age... And do not weaken, beating the baby. If you beat him with a rod, he will not die, but he will be healthier: by beating him on the body, you deliver his soul from death. If you have a daughter, lay your thunder on her too...”

The example of a well-bred young man was taken in Domostroy by Sylvester from the teachings of Basil the Great. “A young man must have spiritual purity, a modest gait, a touching voice, decent speech, must be silent in front of the elders, listen to the wisest; To have unfeigned love for your equals and lesser ones, to speak little, but to understand a lot, not to be excessive in conversation, not to be daring to laugh, to adorn yourself with modesty, to have eyesight, but woe to the soul, etc.”

During Domostroy, as soon as their son reached adulthood, his parents tried to get him married. They tried even harder to get their daughters married. The prudent Sylvester gives the following advice: whoever has a daughter should think about a dowry from the very first days of her life - deduct part of any profit in her favor, set aside linens, various materials, expensive jewelry, utensils, etc. for the daughter’s share. So little by little, imperceptibly, without special hardships, “not to annoy myself,” and a dowry will be made up. “The daughters grow up, and learn the fear of God and civility, and the dowry arrives; As soon as they talk about getting married, everything is ready... And if the daughter dies by the will of God, the dowry will go to commemorate her soul.”

“Domostroy” advises to keep a vigilant eye on the servants and not to trust them, so as not to steal or deceive them, but at the same time it orders to take care of them, feed and clothe them well. Quarrels often arose through servants, and therefore Domostroy especially strongly advises preventing servants from gossiping. “Command your servants not to talk about people, and if the servants were somewhere and saw something unkind, they would not say it at home, and what was happening at home, they would not tell strangers... If you have to send a son or a servant somewhere - say or do something, then turn him back and question him, and only when he repeats everything in front of you, as you told him, then let’s go.”

According to Domostroi, a servant, having arrived at the house where he was sent, should knock lightly at the gate, and when he walks around the yard and they ask him what business he is going with, the servant should not have spoken or could answer the curious one: “Not to you.” sent, and to whom it is sent, that’s what I should speak to.”

“In the entryway, the servant must wipe his feet, blow his nose and say the Jesus Prayer; if they don’t give the Amen, then say a prayer another time and a third time... When they let you in, bow to the holy icons twice, and give the third bow to the owner and administer the matter with which you were sent...

A smart servant, if he hears something hostile to his master, will say the opposite, where they curse and bark - and he will tell praise and thanksgiving. From such intelligent, polite, and prudent servants, love comes between good people, and such intelligent servants are protected and favored as if they were their own children, and they consult with them about everything.”

Peace and good harmony between people, as can be seen from the above words, are valued so highly by Domostroy that they are allowed to sacrifice even the truth for the sake of good relations.

In conclusion, Sylvester gives instructions to his son Anfim on his own behalf; Here we briefly repeat what was said earlier in Domostroy. Like Vladimir Monomakh, Sylvester in his teaching not only gives instructions on how to live piously, but also refers to his own example:

“You saw, my child,” Sylvester says in “Domostroy” to his son, “how we lived in the blessing and fear of God, in simplicity of heart, in church diligence, always using divine scripture with fear. You saw how, by God’s grace, I was honored by everyone and loved by everyone, and I satisfied (pleased) everyone in what was necessary: ​​with labor, and service, and obedience, and not pride, not bickering; did not condemn anyone, did not laugh, did not reproach, did not scold anyone, but there was an offense from someone, and for God’s sake we endured and took the blame upon ourselves, and therefore the enemies became friends... If we happened to sin before God or before people, - continues "Domostroy", - then soon he cried about that sin before God and repented from his spiritual father... From his youth until now, he never missed a church service, unless he missed it due to illness. He never despised the beggar, the stranger, the crippled, or the sick; He ransomed from prison, from captivity, from slavery and fed the hungry according to his strength. He freed all his slaves and endowed them with property, and all these workers of ours are now free, they live well, as you can see, they pray to God for us and are always kind to us, and whoever has forgotten us, may God forgive him. And now our household members are all free, they live with us of their own free will. You have seen, my child, how many orphans, slaves and the poor, male and female, I fed and raised to adulthood both in Novgorod and in Moscow, taught according to their abilities: many to read and write and sing, others to write icons, others silversmithing and all sorts of other handicrafts (crafts). And your mother raised many poor girls, taught them handicrafts and all household chores, and, giving them dowries, married them off; and the male sex was married to the daughters of good people. All of them, by God’s grace, live in their own homes: many in the priesthood and in the deaconate, others in clerks and clerks and in various ranks, according to their natural abilities, “who was born in what” and what God blessed whom to be in: others are engaged various crafts and trades, many trade, etc.”

Sylvester, the compiler of Domostroi, was pious and intelligent. He collected a lot of useful rules and good advice in his book on how to please God, serve the king, get along with people and build your own house, that is, run a household. “Domostroy” requires not only external piety and ritualism, but also the fulfillment of the highest Christian duties - love for neighbors, helping the poor and orphans, etc. Sylvester himself, as can be seen from his instructions to his son, tried not only in words, but also in deeds fulfill Christian duties: he sheltered many orphans and the poor, raised and gave them homes, and set his slaves free...

But in Domostroi there is no faith in the mind, no faith in the moral dignity of man. Sylvester tries to foresee every step, every movement and give detailed rules and minute instructions on how to act in various everyday matters. It seemed that a person had only to follow these instructions in everything, and his life had to flow calmly, calmly and piously - a person was not supposed to live with his own mind. What incentive should have, in the opinion of Domostroi, forced him to walk along specified path? The fear of God's punishment should have prompted him to live piously; the fear of punishment also dominated in the family; The obedience of the wife to her husband and the obedience of children to the father was based on it. Punishment, on the one hand, reward, on the other, that is, a feeling of fear or a sense of self-interest - that’s what should have guided, even in the eyes the best people that time, the will of man on the path of truth and goodness. But in order to follow this path, you need to fearlessly, boldly serve the truth, you need to disinterestedly love goodness, create it, not counting on any rewards; Jesus Christ showed people an example of such an attitude towards truth and goodness.

But even the best Russian people of the 16th century did not understand this.

Monastic life was considered a model of righteous life. Apparently, the compiler of Domostroy, Sylvester, wanted to install its likeness among the laity.

Sylvester's "Domostroy" with its detailed rules that define every step in life, starting with duties to God and the church and ending with petty remarks about household life, resembles a strict monastic charter, from which no deviations are allowed. Even fun, laughter, games, singing and other worldly fun and pleasures, sinful, in the monk’s opinion, are prohibited by Domostroy. But at the same time, deviations from the truth are allowed in order to please others, to get along with everyone in good agreement; and excessive servility and agreeableness easily led to the fact that a person put up with every evil in life, got used to it, and in fact it turned out that the person was pious only in appearance.

Moral and rational life can flourish only in a society where a pure moral feeling prevails, which naturally attracts a person to good and turns away from evil, and a bright mind, capable of distinguishing between what is good and what is bad, and capable of indicating the means to combat evil. Unfortunately, centuries-old slavery during the difficult times of the Tatars greatly damaged the moral sense of the Russian people - it taught him to humiliate himself, to be disingenuous and to deceive. Poverty, centuries-long alienation from the more educated West, the decline of education even among the clergy - all this prevented the Russian mind from developing in all its strength. It is clear why the members of the Stoglavy Cathedral could not come up with anything else but to restore the “old times”, and Sylvester could not collect all sorts of old rules in Domostroy righteous living. It is clear why neither one nor the other could help the grief.

Domostroy - an encyclopedia of life in Ancient Rus'

Director of the Museum of State Budgetary Educational Institution “Secondary School No. 47 named after. » 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 touched upon in this book is large, and its content is significant. We will try to look at 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 significant, “root” features of the life of Rus' of its time according to “Domostroy” " After all, we can say for sure that there is not a single book that would reflect as fully as Domostroy the most significant and diverse features of the life of its time. Therefore, it is no coincidence that Domostroy is called a “cookbook” of Russian life.”

At one time, this book was a reference book in Rus', its popularity now, although not so much, is also great. There is a large scientific literature devoted to it, which continues to be constantly updated. Our work is of a scientific review nature. Original theses are combined here with research by scientists who have addressed 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 changed somewhat. The largest Russian writers and philosophers devoted excited lines to the ideas advocated in Domostroy. It gradually becomes clear how much that is significant and important, in tune with us, is contained in this book. Now “Domostroy” is often republished and is increasingly becoming part of 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 about Domostroy

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

Authorship and origin

"DOMOSTROY" - an anonymous monument to Russian secular literature of the era late Middle Ages which touches on a wide range of issues related to the religious and secular life of his time, a certain set of rules of conduct for 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 Domostroi 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 the associate of Ivan the Terrible, the archpriest of the Annunciation Monastery in Moscow, an outstanding religious and public figure of the sixteenth century, Sylvester.

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

Literary prototypes

The genre of teachings or edifications has a long history. These are the edifications and testaments of educators and fathers, rulers (Byzantine emperors Constantine Porphyrogenitus and Basil the First. They themselves are of a very different nature. Many examples can be given from European literature. Let us mention the Instruction to the Son of a Hermit in Bari (thirteenth century), "Treatise on the Government of Princes" by Archbishop Colonna (fourteenth century), "Discourse on the Government of the Family" by Pandolfini (fifteenth century); the French anonymous work of the thirteenth century, "Advice of a Father to His Son", an order to the daughters of Geoffroy de Latou Landry (fourteenth century), "Parisian". master" (fifteenth century) There are also "The Book of Christian Doctrine" by Thomas Szczytny (fourteenth century), "Advice from a Father to His Son" by Smil Flaska from Pardubice (fourteenth century), "A Brief Instruction to the Young Master" by Szymon Lomnicki (sixteenth century) of Czech origin. Moreover, the kings of Spain had a tradition of creating moralizing works for their children. They were compiled by the kings Don Sancho and the Infante Don Juan Manuel. In addition, the French king Louis the Saint made an edification for his son. At one time, the Latin Book of Platina of Cremona was known, published in a French translation in 1539. But Italian literature of the sixteenth century was especially rich in “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” of Vladimir Monomakh.

Content classification

In the fifteenth and 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 management system. 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

In the religious and church-state spheres, important changes were taking place at this time. Firstly, only in the sixteenth century did paganism, the stronghold of which were the outskirts of the Moscow kingdom, almost completely disappear in Rus'. Secondly, Orthodoxy in Rus' for the first time began to recognize itself as an active force. Finally, then the church is more closely united with the state: Ivan the Terrible was the first Grand Duke “anointed” to rule.

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

Religious issues are of great importance in Domostroy. It starts with them.

Based on the traditional Orthodox faith, Domostroy brings the basic church institutions and rituals to the mind of every reader. The essay begins with postulates of a religious nature: how a Christian should believe, how to accept Holy Communion and venerate shrines, how to honor ministers of worship, how to pray, go to church, how to decorate a house with icons. Christian dogmas are combined with simple tips, how to sweep dust off icons, and recommendations on the mandatory observance of religious rituals 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, and the Holy Trinity are mentioned. “Every Christian should know how to live according to God Orthodox faith Christian. 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.

Believe in the incarnation of our Lord Jesus Christ, the Son of God, call the Mother who gave birth to Him the Mother of God, and worship the Cross of Christ with faith, for on it the Lord brought salvation to all people. Give honor to the icons of Christ and His Most Pure Mother, and the Holy Heavenly Bodiless Powers and all the saints with faith, as they do yourself, and show all this with love in prayer, and make 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 observing church ritual and religious life- how to behave with clergy. “Always resort to the holy order and give them due honor, and demand blessings and spiritual teaching from them, and fall at their feet, and obey them in everything according to God.” [ 5 ] Then how to behave in church - “In church during services, 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, this is in his will, then the reward is greater from God. And wives should go to God’s church when they can, at will and in consultation with their husbands. In church, do not talk to anyone, stand silently and listen attentively to the Divine singing and reading, without looking around, without leaning against a wall or a pillar, without leaning on a staff, without stepping from foot to foot; stand with your hands folded crosswise on your chest, unshakably and firmly, with your bodily eyes lowered and your heart in grief.” [5]

So, issues of religious life play paramount importance, literally and figuratively, in Domostroy. Increasingly growing stronger Orthodox religion acts as the basis of the entire structure of life in Ancient Rus' at that time.

Social life

It is no coincidence that between the chapters devoted to religion there is 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 respect, answer him truthfully, as if you were 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: this one is temporary, but the Heavenly one is eternal and an unfeigned Judge, and will reward everyone according to his deeds.” [5]

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

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

So, many of the provisions of Domostroi and its very spirit are designed to help strengthen the young centralism of the Russian state. Domostroy was created for this purpose as well.

Family

The 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 tsar - 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 meaning. 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 upon to think not about himself alone, but about all family members, even the servants of the house. For them he is responsible before the Lord God and will answer on the day of the Last Judgment. Duty and responsibility before God, the king and the whole society for the organization of home life gave the owner enormous rights; he was free to punish, teach and punish.. To teach true life, he had to keep everyone at home in strict rein.

It is the high responsibility before God for oneself and one’s family that gives, first of all, the husband and great rights among relatives and household members. “If a 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 take care of his soul, and does not teach his people these rules, and he himself He will destroy in this age and in the next, both his house and everyone else with him. If a good husband cares about his salvation and instructs his wife and children, and also teaches his servants all the fear of God and legal Christian life, as it is written here, then he, together with everyone, will live his life in prosperity and in a Divine way and will be worthy of God’s mercy ." [5]

In case of disobedience to his will, the head of the family had the right to use physical force against his family members. In this regard, it is very important to note several points. The author of Domostroy repeatedly mentions physical punishment as a necessary measure. It is used if the word has no effect. In addition, the result of bodily torment is spiritual salvation - “save a person through fear, teaching and punishing, or, having judged, punish physically.” [5]

The cruelty of family relationships mentioned in Domostroy did not go beyond the moral norms of the Middle Ages and essentially 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 his youth and you will rejoice for him in his maturity, and among the wicked you will boast about him, and your enemies will envy you. Raise your children in prohibitions and you will find peace and blessing in them. Don’t laugh when you played with him in his infancy; during his infancy you had fun, but when you grow up, you will grieve in the future, like a setback for your soul. So do not give him free rein in his youth, but break his rib while he is growing, so that, when he matures, he does not offend you and does not become an annoyance to you and a disease of the soul, and the ruin of your home, and the destruction of your property, and a reproach for your neighbors, and a laughing stock before your enemies. , and payments to the authorities, and angry annoyance.” [5] What we have before us is a very indicative understanding of the education of the younger generation for the Middle Ages, which did not know the concept of childhood, when a child was looked at as a small adult and made high demands on him, without making allowances for age.

“Domostroy” devotes a lot of space to the wife, the true mistress of the house.

The empress, the wife of the householder, occupied a special place in the family hierarchy. She had to live in fear of her husband, submit to him in everything, and consult with him. But all Domostroy’s recommendations regarding the spouse should not be taken into account as absolutes. Otherwise, one may get the impression that the woman did not say anything other than what her husband told her, did not go out to guests, did not see other people, was in church or giving orders around the house, did not have fun, celebrating holidays or watching buffoons. In fact, the true position of a wife is that of a housekeeper and supporter of her husband in the home. The areas of activity of the owner and the mistress differed: he created, she saved, and she was responsible for organizing the storage of supplies, work and training of servants. The author of “Domostroy” has a high opinion of a worthy wife. “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, God's commandment having preserved it, she will be blessed, and secondly, people will praise her. A kind, hardworking, silent wife is a crown to her husband, if the husband has found his good wife, she only brings good things out of his home. Blessed is the husband of such a wife, and they fulfill their years in good peace. For a good wife, praise and honor to her husband.” [5]

At the same time, one cannot understand the relationship between husband and family in the Middle Ages as a relationship of his unambiguous dominance. Jacques Le Goff also wrote that “in the Middle Ages, the individual first of all belonged to the family. Large family, patriarchal or tribal. Under the leadership of its head, it suppressed the individual, prescribed for him property, responsibility, and collective action.” [8, 262] So, the husband’s power in the family is inseparable from his dependence and responsibility to the family.

To summarize the chapter, let's say that family issues occupied an exceptional place in Domostroy. A well-ordered family was associated with a properly organized society. The husband was also its head with great powers, but he also bore 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's just a means spiritual salvation family members. In addition, the husband was ordered not to abuse his rights in the family.

Economic issues

Domostroy contains numerous tips on how to run a household. Everyday life appears in it as very detailed, with the smallest details. Through economic conversations, business and everyday advice are revealed that characterize the personal postulates of a society of a certain time. So every person should live according to his income. “Every person, rich and poor, noble and ignorant, must count and take into account everything in the economy: in industry, and in profit, and in all estates. A serving person should live, having calculated and taken into account the sovereign's salary and income from the estate and from the estate, and according to income, keep his house and the entire household with supplies. According to this calculation, to keep servants, and to keep the household, looking at the trade and the income, and to eat, and drink, and dress, and serve the sovereign, and support the servants, and with kind people communicate” [5] We see that the class-status approach here is fully 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 provisions in advance for future use, so that in the event of a crop failure or for any other reason, he does not find himself at a disadvantage.

Domostroy speaks of frugality. This is expressed in detailed advice on how to wash, count and put away dishes, sew up clothes, clean them, repair and store worn items. Such frugality, sometimes bordering on stinginess, may surprise us. But it is important to remember that people of that time viewed things differently. There were fewer of them, they were more valued, and were passed on by inheritance. In addition, it is difficult not to recognize the correctness and relevance of some advice: do not throw away old things, but save them in order to use them again if necessary, foresee in advance what and in what volume you need for winter, making the necessary preparations in the fall when there is more choice and cheaper prices , it is very important and sharp condemnation of drunkenness.

“Domostroy” talks about the life and economy of a wealthy city dweller, merchant or artisan. His yard was not so closed, fenced off from the whole world. It was connected with the market in terms of economics, and in terms of human communication- with neighbors. Domostroy provided for assistance to each other on the basis of a loan.

So, Domostroy actively covers economic issues and gives practical recommendations for the most different cases life.

Conclusion

“Domostroy” reflected the entire life of Rus' in the fifteenth and sixteenth centuries, with its own characteristics and contradictions. Religion and everyday life, the relationship between husband and wife, raising children, the structure of Russian society, various everyday things - all this and many other issues are addressed in it.

In general, “Domostroy” is an attempt to create a certain set of moral rules of its time and give practical advice on how to implement them.

Domostroy is assessed differently. Negative reviews of him by philosophers - positivists and ideological revolutionary populists - are well known. But at the turn of the nineteenth and twentieth centuries, a new trend in the assessment of this book is emerging. "Sylvester made an attempt, the significance of which is not yet fully understood. "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, and public morality. The task is colossal: its scale is comparable to what Confucius accomplished for his people..." This is what the foreign philosopher and writer D. Andreev thought. [2, 143]

Major Russian 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 Matera” - captured the restlessness and loneliness of a man of his time, cut off from the roots of his culture . In this sense, the ideas of conciliarity 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. Research, articles. M.: Fiction, 19s.

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

6.Ivanitsky woman in the era of “Domostroy” // Social science and modernity, 1995, No. 3. P.

7. Kostomarov of Russia in the biographies of its most important figures. M.: EKSMO, 20 p.

8. Le Goff J. Civilization of the medieval West M., Republic. 19s.

9. On the issue of the editorial boards of Domostroi, its composition and origin // Journal of the Ministry of Public Education. St. Petersburg: Ministry of Public Education, 1889. Part 261. No. 2. P. 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. P. 1-104.

11. Orlov // History of Russian literature: In 10 volumes. T. II. Part 1. Literature 1220-1580. M.-L.: USSR Academy of Sciences, 1945. P. 441 - 445.

12. Samokhin Yu. Domostroy of the 16th century. Local history lessons for modern school // Public education. 2000. No. 10. P.

Virgo