The elected Rada is not some official government body, it is a circle of people close to Tsar Ivan in the 1550s. Later, in correspondence with Ivan the Terrible, his opponent Andrei Kurbsky called this circle the “chosen council.” Historians liked this phrase and they introduced it into scientific research. The leaders of the Elected Rada were the authors of many progressive reforms that took place in the country in the 1550s. These transformations were aimed at centralizing Russia and ensuring its internal stability through social compromise.

Alexey Fedorovich Adashev

The text is adapted: shortened and divided into logical paragraphs.

The small Kostroma patrimonial owner Alexei Adashev did not shine with nobility and wealth. Not without sarcasm, Tsar Ivan noted that he took Adashev into the palace “from the rot” and “committed” on a par with the nobles, expecting “direct service” (honest service) from him. Adashev was indeed an example of a “direct servant,” but these merits were not enough to make a successful career at court. Adashev owed his success to his successful service in orders - new central government bodies...

He gained wide popularity for his integrity. Being a judge of the Petition Order, and then the de facto ruler, he strictly punished, regardless of the persons (even the boyars), those who repaired red tape in orders. The culprits faced “grief” from the sovereign, prison and exile. Adashev’s younger contemporaries recalled the years of his reign as a time of prosperity, when “the Russian land was in great silence and in prosperity and in control.”

They were also impressed by the rare piety of the famous temporary worker... In mortification of the flesh, the first dignitary of the state seemed to set out to surpass the monks. He prayed incessantly, fasted for a long time, and “ate one piece of bread per day.” The ruler's house was always full of passers-by Kalikas (wandering beggars) and holy fools. According to Kurbsky, Adashev opened an almshouse in his house, in which he kept many dozens of “lepers” (sick people), “secretly feeding them, washing them, and often wiping away their pus with his own hands.”

(From the book “Ivan the Terrible” by R.G. Skrynnikov)

Archpriest Sylvester

Sylvester was born at the beginning of the 16th century. in Novgorod (the exact date of his birth is not known). Andrei Kurbsky, in his “History of the Prince of Moscow,” connected the rise of Sylvester with the events of the Moscow fire and uprising of 1547. In the person of Sylvester, according to Kurbsky, God himself extended a helping hand to Christians. According to Kurbsky, before the frightened young king, mired in cruelty and unrighteous life, suddenly an alien from Novgorod, priest Sylvester, suddenly appeared, who in the name of God began to conjure Ivan to begin to engage in government, remember justice, punish and dismiss bad nobles and bring smart assistants closer . Sylvester’s arsenal of methods of persuasion was not very wide, but apparently very effective for the 16th century: the Novgorodian, in the words of Ivan the Terrible himself, “scared him with horror stories,” i.e. a description of the hellish torments that await sinners. In addition, Sylvester told Ivan IV about visions and miracles. As a result, the soul of the young Grand Duke was healed and he turned into a good ruler.

Obviously, the priest’s speech against the backdrop of a sea of ​​fire that consumed the capital made an indelible impression on the young king and pushed Ivan to change his behavior. On this we can agree with Kurbsky. But Sylvester appeared in Moscow not in 1547, but much earlier. Already in 1541 Sylvester was one of the priests of the house church of the Moscow rulers - the Annunciation Cathedral in the Kremlin, then became the Annunciation archpriest (senior priest). It is known that the efforts of Sylvester in 1541 were largely due to the release from prison of the Tsar’s cousin Vladimir Andreevich Staritsky. Sylvester was friends with him and his mother. Sylvester was also close to Metropolitan Macarius, the former Archbishop of Novgorod, who occupied the metropolitan see in 1542-1563.

Sylvester was distinguished by selflessness and deep faith. Through prayer he brought himself to a state when he heard heavenly voices and received messages. Needless to say, what an impression this made on his contemporaries! Muscovites revered the priest of Blagoveshchensk almost as a saint. Of course, young Ivan met Sylvester more than once before the fire and knew about his moral virtues.

After the fall of the Chosen Rada, Ivan began to call Sylvester nothing more than “pop-ignoramus.” But it was an unfair nickname. Unlike many priests, Sylvester was an educated man, perhaps he even knew Greek. Sylvester loved reading, had a good library, which, during the years of the Tsar’s favor to him, was replenished with books donated by Ivan. The name of Sylvester is associated with the appearance of a very interesting work of the 16th century. - “Domostroya”, which was a collection of business, economic and moral advice drawn from many domestic and translated books.

Unlike Adashev, Sylvester did not have any permanent responsibilities in the government circle (in the Elected Rada). He carried out certain specific assignments, for example, he supervised the restoration of the paintings of Kremlin churches damaged by fire. But Sylvester was constantly with the king, teaching him. The convictions of the Blagoveshchensk archpriest and his religiosity were passed on to his student. Ivan became interested in religion and began to zealously observe rituals. The tsar even had bouts of exultation: after long prayers on the eve of the assault on Kazan, the tsar heard the ringing of the bell of the Simonov Monastery. Everyone considered this a sign of victory, for the Simonov Monastery near Moscow was founded by the nephew of Sergius of Radonezh, the confessor of Dmitry Donskoy - Fyodor Simonovsky. The soldiers who died on the Kulikovo Field were buried in this monastery. Sylvester, who revered Macarius and the Adashevs, maintained respect for them among the tsar.

Proximity to Ivan IV did not bring Sylvester either income or high church positions, because he did not strive for them. He began his court rise as archpriest of the Annunciation Church and remained in this rank until his disgrace. It is often written that Sylvester was the king's confessor. This is true to some extent. Sylvester's influence on the Tsar was enormous; the Tsar revealed his thoughts to Sylvester and listened to his advice, but Sylvester was not officially the confessor of Ivan IV.

(T.V. Chernikova)

Red tape is a lengthy trial. Also called red tape were the letters that led court cases. Each new document was glued to the previous one, resulting in long, sometimes several meters long, scrolls. Another meaning of the word “red tape” is known. This is what the craftsmen called a long wire pulled from a piece of metal.

A temporary worker is usually a favorite of the monarch, who has great power for some time.

A holy fool is usually a poor pilgrim, devoid of normal reason, but endowed with a fanatical spirit. In Rus', such people were revered, thinking that God himself spoke through their lips.

Skrynnikov R.G. Ivan groznyj. M., 1975. The quoted text is taken from the “Anthology on the History of Russia”, M., 1994. pp. 214-215.

The personality of the priest Sylvester during the reign of Ivan IV the Terrible

Introduction

Social formation environment historical figure(Sylvester) - biography

Character traits and their influence on achieving goals

Participation in the most important events of the era, role in them

Assessment of Sylvester's activities by contemporaries

Scientific assessment of the role of Sylvester by historians

Conclusion (conclusion)

Bibliography

1. Introduction

Russia. XVI century. The era of Ivan IV (the Terrible). The country was swept by a wave of riots. Only a strong centralized government could cope with the riots. The country needed reforms. The nobility expressed particular interest in their implementation. The ideologist of the reform was the talented publicist, nobleman Ivan Peresvetov. He addressed the king with messages in which he outlined a program of reforms. I. Peresvetov proceeded from the interests of the nobility and sharply condemned the boyar arbitrariness. He saw the ideal state structure in strong royal power. He argued: “A state without a thunderstorm is like a horse without a bridle.”

After the Moscow riot of 1547, representatives of different parties spoke in favor of creating a new government under the young tsar. WITH light hand Kurbsky this government was called the Chosen Rada. From among the members of the Boyar Duma, a circle of advisers closest to the tsar emerged, who dealt with the most important matters of public administration. This circle was called the Chosen Rada. The composition of the Elected Council reflected a compromise between various layers of society and noble groups. It was headed by A. Adashev, who came from a rich, but not very noble family. But Sylvester had a special influence on Ivan IV.

The purpose of this work is to study the personality of the priest Sylvester during the reign of Ivan IV the Terrible, and to determine his role in the socio-political life of the state of that time.

The objectives of the study of this issue include:

study of the formation environment of the historical figure, priest Sylvester;

description of character traits and their influence on the achievement of socio-political goals facing Sylvester;

defining the role of the priest in the life of the state;

consideration of the assessment of Sylvester’s activities by his contemporaries;

a study of scientific assessments of the role of the priest by historians.

2. The social environment of the formation of a historical figure (Sylvester) - biography

Nobody knew about him before. The priest of the Kremlin Annunciation Cathedral, Sylvester, for which he is also called Sylvester of the Annunciation, came from Novgorod. He presented the tsar with the sad state of Moscow life, pointing out that the causes of all misfortunes were the tsar’s vices: heavenly punishment was already hanging over Ivan Vasilyevich in the form of a popular revolt. To top it all off, Sylvester amazed the cowardly Ivan with some miracles and signs. “I don’t know,” says Kurbsky, “whether these were true miracles... Maybe Sylvester invented this to terrify the stupidity and childish disposition of the king...” The king began to repent, cried and made a promise from now on to obey his mentor in everything.”

Sylvester was an unknown “man in priestly clothing” who approached the autocrat and for a long time taking possession of his deeds and thoughts. Ivan the Terrible, extremely suspicious and distrustful, began to follow his advice and instructions almost unquestioningly, without committing any action, even the most insignificant, without his consent. Sylvester was smart and carried out his pressure in such a way as not to hurt the Tsar’s pride, so that he did not feel strong guardianship over himself, but imagined himself, as before, as the autocrat of the Russian land.

Almost everyone around Sylvester were people of noble birth, influential, distinguished by broad views and love for a common cause. These included: princes Dmitry Kurlyatov, Andrei Kurbsky, Vorotynsky, Odoevsky, Serebryany, Gorbaty, Sheremetev and others. In addition, they introduced ordinary people to political and state life, using the previously established custom of distributing estates and fiefdoms primarily to those who were useful to them.

Sylvester is a priest of the Kremlin Annunciation Cathedral. He was a whole generation older than the Tsar himself and his relative, a nobleman from a noble family, Alexei Adashev.

3. Character traits and their influence on achieving goals

This priest was strong in observing the traditions of Rus', in loyalty to the old Russian moral principles, and led an honest life, close to ascetic, as evidenced by strict adherence to the laws of Christian morality. According to the testimony of contemporaries and Tsar Ivan the Terrible himself, he was the true ruler of Russia for a decade, and, as numerous sources confirm, a stern man of utmost honesty and incorruptibility.

His character allowed him to miraculously influence the young king, adapt to his pride and not give free rein to the young royal unbridledness. Sylvester had a huge influence on the king, instilled in him a superstitious fear and knew how to constantly fetter his will with “children's horror stories”; moreover, this influence was very great in society.

Meanwhile, we see a portrait of a complacent, honest and strictly moral person, a decent family man and an excellent owner, which will later be reflected in his work - “Domostroy”.

4. Participation in the most important events of the era, role in them

The priest Sylvester had a huge influence on the socio-political system of that time. He reproached the tsar for allowing the boyars to power and turned to him with the demand that, by removing the boyars, he would take the rule of the country into his own tsarist hands. The reprisal was swift and cruel. The young tsar harshly suppressed popular unrest, but, taking advantage of the occasion, removed the Glinskys, who by that time, under the pretext of the tsar’s minority, had concentrated too much power in their hands, weakening the autocracy of the sovereign.

The tsar understood the need for a radical reform of the internal life of the country, and he immediately began to bring closer people of a reformist bent, politically active public figures of that time, who were concerned about the fate of Russia as a great state. By 1549, his like-minded people were grouped around the young tsar, among whom was Sylvester of the Annunciation, a priest. As part of the Duma, an “Elected Rada” (which was mentioned earlier) was established from the tsar’s proxies.

The tasks facing the reformers were obvious: to complete the formation of the entire system of government, to strengthen the central government, supported by influential bodies of popular representation, the Boyar Duma, and the church, to reform local government, to create uniform legislation for the entire country. Reformers - people close and elevated by the young tsar, for a decade determined the direction of Russia's development and successfully led the state along the chosen course. The reformers were people of different ages, their social status was also different. United these people common features: deep knowledge, broad education, pain for the future of the country, which was being reborn as a single state.

A group of these people, according to their views, sought to establish in Russia a state system where the tsar is strong and fair, and the people prosper. The ideal of the “Chosen Rada” is a fair society living according to the highest laws, the laws of Christianity.

The Tsar and the members of the Chosen Rada agreed on the main thing - Russia needs a strong supreme power. The church also supported the same line of strengthening the sovereign power of the tsar. Even at the crowning of Ivan IV, Metropolitan Macarius outlined a program for the future activities of the tsar in alliance with the church. The Russian Orthodox Church was now the “mother” of church power. The union of the tsar and the church was supposed to strengthen “court and truth” and help Ivan IV strengthen and expand the borders of the state.

It may well be that Sylvester and his entourage appeared next to the king as a result of a carefully planned and correctly executed political conspiracy. Taking advantage of the tragic situation with the fire, they turned the people against the Glinsky oppressors, destroyed their political opponents with the help of Muscovites and took power into their own hands. Sylvester and his “Chosen Rada” made a real revolution, both in the minds of the sovereign himself and in the life of the Moscow state as a whole. In their policy, they did not rely solely on the circle of boyars and temporary workers, but involved the entire people in broad social activities. “The Tsar,” said one of the members of the Chosen Rada, Kurbsky, “must seek advice not only from his advisers, but also from people of all people.”

Undoubtedly, a progressive achievement was the emergence during this period of a new, not yet known national history socio-political body. On behalf of the tsar, the Zemsky Sobor and the Zemsky Duma were convened from selected people of the Russian land. In the old days, each of the tribes had a veche, but constant discord between appanage princes did not allow the creation of a single veche for all Russian lands. Now that many Russian lands have been brought together, the situation has changed. Life itself demanded the emergence of such a political body.

Unfortunately, we have not received information about from whom and how deputies were elected to the Zemsky Sobor and the Zemsky Duma. Sources only indicate that this progressive phenomenon occurred on one Sunday. After mass, the Tsar, the Metropolitan and the clergy went out to the square. Ivan Vasilyevich bowed to the people. His speech was full of repentance: “People of God, given to us by God! I beg you, for the sake of faith in God and love for us! I know that it is no longer possible to correct the insults and ruins that you suffered during my youth, and my emptiness, and my helplessness from unjust authorities, injustice, covetousness and love of money; but I beg you, leave hostility and mutual displeasure towards each other, except for the biggest matters; and in this, as in everything else, I will be your judge and defense, as is my duty.” The role of Sylvester also played an important role in these words of the Tsar.

The Tsar granted Adashev a wardship and ordered him to accept and consider petitions, to judge honestly and fairly: “Do not be afraid of the strong and glorious, who rape the poor and destroy the weak. Do not believe the false tears of the poor, who in vain slander the rich. Examine everything with scrutiny and convey to me the truth.” At the same time, “truthful judges” were elected, who later compiled the Code of Laws - a collection of secular statutes, Stoglav - a set of church rules, and statutory charters.

The appearance of these documents was caused by the urgent need to save the people from the arbitrariness of rulers and judges. However, the provisions highlighted in them indicate the development of dual power and dual justice in the Moscow state. The state and the zemshchina here act as two opposing forces and sometimes act in concert, but sometimes their goals and means are somewhat different. Both in previous times and in subsequent times, this situation can be traced in domestic policy Moscow.

The reforms of Sylvester and his entourage affected all spheres of the social structure of the Moscow State, including the military and the clergy. It is curious that even then attempts were made to eliminate privileges. In 1550, the highest orders appeared that princes, governors and boyars’ children should “go without places” in the regiments, “and in that fatherland there will be no humiliation for them.” Only the chief commander of a large regiment retained the right to privileges, and all others were equalized. But this progressive measure never made its way into life, since even broad-minded people of that time could not get rid of prejudices. The very next year, another highest order established the difference in the dignity of the governors among themselves. The chronicle on this occasion says: “And the sovereign selects the governor, considering the fatherland,” which means: he selects the governor, taking into account the service of their fathers. With the fall of the power of the Chosen One, privileges are legitimized again, with even greater force.

The “Code of Service” will soon be published. It established equal obligations for both patrimonial owners and landowners to deploy a certain number of armed people from the land they owned. The authorities made a widespread inventory of the land, which became the basis for establishing the official duties of feudal lords, streamlining the financial system and further enslaving the peasants. The right to dispose of ancient estates that belonged to former princes was limited. A decree of 1551 prohibited selling them and transferring them to monasteries without the knowledge of the king, and later - exchanging them and giving them as a dowry. The right to transfer patrimony by inheritance was also limited: only direct male descendants could be heirs. According to the “Code of Service”, a nobleman could begin service at the age of 15 and pass it on by inheritance. From 150 dessiatines, both the nobleman and the boyar had to field one warrior and appear at the reviews “on horseback, in crowds and armed.” Artillery was reinforced. The Cossacks were recruited to perform border service.

In 1551, the Stoglavy Cathedral was created. It was a meeting of the hierarchs of the Russian Orthodox Church, the solutions of which were compiled into 100 chapters.

After internal transformations, Sylvester and his like-minded people began to conquer the Kazan kingdom. The conquest of the Kazan kingdom subjugated to the Russian state a significant space to the east to Vyatka and Perm, and to the south to the Kama and opened the way for the further movement of the Russian tribe. In Moscow, the Tsar was expected to receive ceremonial greetings and congratulations. Firstly, he returned to the capital as a winner. Secondly, during the campaign, his heir Dmitry was born.

We can say that these events predetermined the future fate of Sylvester and the Chosen One. Ivan Vasilyevich seemed to have matured and again believed in his strength. Now he saw his influence on his subjects. But in order to completely free themselves from the influence of the environment, a push was needed, which, in turn, would prompt the opponents of Sylvester and Adashev to take decisive action against them.

To top it all off, Ivan was convinced that Sylvester was a sorcerer who received power not from God, but from dark forces. Now there was a reason to get rid of the hated environment.

The enemies of Sylvester and Adashev get an excellent opportunity to denigrate them completely, so that they no longer stand in their way.

Sylvester was again accused of witchcraft. Not only the Zakharyins and their supporters spoke this way. Those confessors who, for selfish reasons, preached all kinds of despotism and tried to please the earthly authorities also took up arms against the ruling party.

Ivan convened a council to condemn Sylvester. The “culprit” himself was not present at it; he had long been in a remote monastery, fleeing there from the royal disfavor.

Thus, everything was against Sylvester; his fate was essentially already decided. The bishops, jealous of his rise, took the side of the conspirators. Only Metropolitan Macarius declared that people should not be judged in absentia and that their justifications should be heard. But the opponents shouted with one voice: “We must not allow villains and sorcerers to follow them: they will bewitch the king and destroy us.”

The Council condemned Sylvester to imprisonment in Solovki. But his situation there was not so difficult. The abbot in Solovki was Philip Kolychev, later a metropolitan, a man who, according to his convictions, was a like-minded person of the disgraced prisoner.

5. Assessment of Sylvester’s activities by contemporaries

Sylvester's contemporaries saw in him a purposeful person with a true Christian soul and asceticism. His supporters assisted him in every possible way on his reform path. Adashev, as the closest to Sylvester, was in solidarity with him in everything; besides, they did one common thing. This is also evidenced by the fact that they had the same characters and views on life and led the same way of life.

Andrei Kurbsky saw in the Archpriest Sylvester of the Annunciation a witchcraft personality, one might even say mystical, since he could subjugate the will of even such a complex personality as the young Tsar Ivan the Terrible.

During the royal indignation, Sylvester's supporters compared him with John Chrysostom, who suffered from the malice of Queen Eudoxia.

Ivan the Terrible, who in his letters to Kurbsky described Sylvester and Adashev as consistent promoters of the boyar-princely policy, and the time of the reign of Sylvester and Adashev as the greatest flowering of the power of the boyars and princes. The power seized by Sylvester rested on the support of the boyar class and on the deception of the tsar. The boyars nominated Sylvester, knowing his conceit, and through this trait of his character they carried out their affairs, destroying everything that was created by the grandfather and father of Ivan the Terrible.

6. Scientific assessment of the role of Sylvester by historians

N.M. Karamzin wrote in “History of the Russian State”: In this terrible time, when the young Tsar was trembling in his Vorobyovsky Palace, and the virtuous Anastasia was praying, some amazing man named Sylvester, with the rank of Priest, appeared there; approached John with a raised, threatening finger, with the air of a prophet, and with a convincing voice announced to him that the judgment of God was thundering over the head of the frivolous and malicious King; that the fire of Heaven incinerated Moscow; that the power of the Highest excites the people and pours a vial of wrath into the hearts of people.

Having opened the Holy Scripture, this man pointed out to John the rules given by the Almighty to the host of the Kings of the earth; conjured him to be a zealous executor of these statutes; even presented him with some terrible visions, shook his soul and heart, took possession of the young man’s imagination and mind and performed a miracle: John became a different person; shedding tears of repentance, he stretched out his right hand to the inspired mentor; demanded from him the strength to be virtuous - and accepted it.

The humble Priest, without demanding either a high name, honor, or wealth, stood at the throne to affirm and encourage the young Crown Bearer on the path of correction, having concluded a close alliance with one of Ioann’s favorites, Alexei Fedorovich Adashev, a wonderful young man who is described as an earthly Angel : having a gentle, pure soul, good morals, a pleasant, thorough mind and a selfless love for good, he sought John’s mercy not for his own personal benefits, but for the benefit of the fatherland, and the Tsar found in him a rare treasure, a friend that the Autocrat needed so that it is better to know people, the state of the State, its true needs: for the Autocrat from the height of the throne sees faces and things in the deceptive light of distance; and his friend, like a subject, stands along with everyone else, looking directly into hearts and closer to objects.

Sylvester aroused in the Tsar a desire for good: Adashev made it easier for the Tsar to do good. - This is the story of an intelligent contemporary, Prince Andrei Kurbsky, who was then already a noble dignitary of the court. At least here begins the era of John's glory, a new, zealous activity in the reign, marked by happy successes and great intentions for the State.

« We do not know the previous life of this person,” wrote N. Kostomarov. - They only say that he is an alien from Novgorod the Great. There was something amazing about his speech.

According to some researchers (S.M. Solovyov, I.S. Nekrasov, A.S. Orlov, currently D.V. Kolesov), the text of Domostroy, written by Sylvester, is the result of a long collective creativity that began back in the 15th century. in the Novgorod region, the most democratic and socially free territory of Rus' at that time. According to others (D.P. Golokhvastov, V. Mikhailov, A.I. Sobolevsky), the authorship and compilation work belongs only to the archpriest of the Annunciation Monastery in Moscow, an associate of Ivan the Terrible, Sylvester. Sylvester revised the original text in the spirit of the reforms of Ivan the Terrible and added edifying teaching in the form of an address to his son Anfim. The compiler, defining his task and purpose of the book, writes that “the book, spoken by Domostroy, contains things that are extremely useful, for the teaching and punishment of everyone.

There is a point of view put forward by I. N. Zhdanov. He pays great attention to the activities of Sylvester and Adashev and speaks out against the traditional view of Elected Rada . In his opinion, the main task elected council is a device Stratilates ranks , as Kurbsky put it, i.e. organization of the service class. Elected Rada played a prominent role, fighting for the transition of princely and patrimony Rus' into royal and local Rus'. I. N. Zhdanov for the first time in historiography raised the question of elected council in the plane of studying the reforms of the 50s. Now the question is about elected council it could not be decided by choosing between two opposing assessments of Sylvester and Adashev - Ivan the Terrible and Kurbsky. Nature of performance evaluation elected council was determined, firstly, by the nature of the assessment of the reforms of the 50s, and secondly, by the nature of the assessment of attitudes towards these reforms from the outside The chosen one is welcome.

7. Conclusion (conclusion)

In 1560, Adashev's government fell. Even after the March events of 1553, Sylvester's influence at court was shaken. In January 1558, the Livonian War began. Ivan the Terrible was an energetic supporter of the war for the Baltic states, while Adashev and Sylvester strongly opposed the Western option foreign policy. Boyar group inside The chosen one is pleased , which was supported by Adashev, insisted on advancing to the East and South. Land acquisitions in the south were supposed to strengthen the economic position of the feudal aristocracy, and an alliance with Poland and Lithuania could lead to the strengthening of the political influence of the boyars in the country. Foreign policy The chosen one is pleased could not but influence the relationship between Ivan IV and Adashev. In 1560, Adashev's opponents, taking advantage of the death of Queen Anastasia, accused him of poisoning Ivan the Terrible's wife. A. Adashev receives for disgrace exile in Bezhenetskaya Pyatina. There he dies. Sylvester's opponents achieved his conviction and exile in

Solovetsky Monastery, where he died before 1570.

Sylvester left behind a very famous work, “Domostroy,” which is still popular today. Here the author, who for some time determined the policy of the Moscow state, gives a number of religious, moral and economic instructions to his son. Behind the instructive lines it is not difficult to discern a portrait of Sylvester himself. The most characteristic idea of ​​Domostroy is caring for the weak, love and compassion for them. This is a genuine, non-theoretical, devoid of rhetoric and pedantry, Christian life position.

In the process of researching this topic, the following tasks were completed:

the formation environment of the historical figure, the priest Sylvester, was studied;

character traits and their influence on the achievement of socio-political goals facing Sylvester are described;

the role of the priest in the life of the state is defined;

assessments of Sylvester's activities from his contemporaries are considered;

scientific assessments of the role of the priest by historians have been studied.

priest Sylvester era Ivan the Terrible

Bibliography

1. Golokhvastov D.P. Annunciation priest Sylvester and his writings. M., 1879

Domostroy. M.: Young Guard, 1990. - 384 p.

Essays on Russian culture XVI century. M., 1976-1977. Part 1-2.

Monuments of literature Ancient Rus'. The end of the 15th - first half of the 16th century. M. 1984.

Monuments of literature of Ancient Rus'. Mid-16th century. M.1985.

Monuments of literature of Ancient Rus'. Second half of the 16th century. M. 1986.

Karamzin N.M. History of Russian Goverment. In 12 volumes.

Zabelin I.E. Home life of Russian tsars in the 16th and 17th centuries. - M, 2000 T. 1-2

Zimin A.A., Khoroshkevich A.L. Russia in the time of Ivan the Terrible. M., 1982.

Source study: Theory. Story. Method. Sources Russian history: Textbook/I.N.Danilevsky, V.V. Kabanov,

O.M.Medushevskaya, M.F.Rumyantseva. M.: Russian. state humanist Univ., 1998. 702 p.

Klibanov A.I. Spiritual culture of medieval Rus'. M., 1994.

Klyuchevsky V.O. Tales of foreigners about the Moscow state. - M, 1991

Mezin S. A. History of Russian cultures X-XVIII centuries. M., 2000.

Skrynnikov R.G. State and church in Rus' XIV - XVII centuries. Novosibirsk 1991.

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Was associated with Metropolitan Macarius.

During the Moscow fire and uprising in 1547, he made an accusatory speech against the young Ivan IV (the Terrible), which was received favorably and made Sylvester close to the king.

Two letters from Sylvester to A. B. Shuisky-Gorbaty are known. He is also credited with the authorship or final edition of “Domostroi” (it is known for certain that he composed the 64th chapter of this monument). In addition, Sylvester wrote the life of St. Princess Olga. He collected handwritten books and patronized icon painters and other artists.

Literature

• Ivanitsky V. Russian woman in the era of “Domostroy” // Social sciences and modernity. 1995. No. 3. - P. 161-172.
• Usachev A. S. Sylvester and the life of Princess Olga // Rumyantsev Readings 2009. Historical and cultural traditions and innovative transformations in Russia. Educational responsibility of libraries. Part 1: materials of the international scientific conference (April 21–23, 2009). - M., 2009. - pp. 246–254.
• Usachev A. S. Personality of the compiler of the Degree Book // Ancient Rus'. Questions of medieval studies. 2009. No. 2 (36). - pp. 34–47

Links

• // Encyclopedic Dictionary of Brockhaus and Efron: In 86 volumes (82 volumes and 4 additional ones). - St. Petersburg. , 1890-1907.
• D. M. Bulanin, V. V. Kolesov. Sylvester, priest of the Annunciation Cathedral // Publications of the Institute of Literary Literature of the Russian Academy of Sciences
• N. Pushkareva. Sylvester in the Around the World encyclopedia

Categories:

• Personalities in alphabetical order
• Russian history
• Priests of the Russian Orthodox Church
• Died in 1566
• Victims of Ivan the Terrible's disgrace

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See what “Sylvester (priest)” is in other dictionaries:

The priest of the Moscow Court Council of the Annunciation, a Novgorodian by birth and a long priest in Novgorod, was summoned by Moscow Metropolitan Macarius to Moscow in 1547, as a man of exemplary piety and virtues, for interviews and... ... Sylvester is a priest of the Moscow Annunciation Cathedral, a political and literary figure of the 16th century. Its origin is unknown to us; The first mention of him in the Royal Book dates back to 1541, when he allegedly petitioned for... ...

Biographical Dictionary Priest of the Moscow Annunciation Cathedral, political and literary figure of the 16th century. His origin is unknown, and the first mention of him in the Royal Book dates back to 1541, when he allegedly petitioned for the release of the prince... ...

Large biographical encyclopedia Priest of the Moscow Annunciation Cathedral, political and literary figure of the 16th century. Its origin is unknown to us; The first mention of him in the Royal Book dates back to 1541, when he allegedly petitioned for the release of the prince... ...

Encyclopedic Dictionary F.A. Brockhaus and I.A. Ephron Sylvester \(Spyridon\), priest of the Annunciation Cathedral - Sylvester (in monks Spiridon) (d. before 1577) – priest of the Kremlin Annunciation Cathedral, author of epistles, the Life of Princess Olga, author or compiler of “Domostroi”, owner of the cell library. Hardly any figure of the 16th century. spoke out in...

Dictionary of scribes and bookishness of Ancient Rus'

- (? ca. 1566), priest of the Moscow Annunciation Cathedral from the late 1540s. He had a great influence on Ivan IV from 1547. Member of the Elected Rada. From 1560 in disgrace, he became a monk. Author of a special edition of Domostroy and many others. messages. Collected handwritten ... Russian history - (? around 1566), priest of the Moscow Annunciation Cathedral from the late 1540s. He was close to Tsar Ivan IV (from 1547). Member of the Chosen Rada. Author of a special edition of Domostroy and many messages. From 1560 in disgrace, he became a monk...

- (? ca. 1566) priest of the Moscow Annunciation Cathedral from the end. 1540s He had a great influence on Ivan IV from 1547. Member of the Elected Rada. Author of a special edition of Domostroy and many messages. From 1560 in disgrace, he became a monk... Big Encyclopedic Dictionary

Moscow Tsar “John did not consider it necessary for himself to hide the main reasons for the events - the struggle with Sylvester, Adashev and their advisers for power, which led to the removal of these persons... John does not deny the executions that followed the opening of the movement of advisers Sylvester and Adashev in favor of the latter ..." ( Sergey Soloviev. ).

"In connection with the Livonian War that began in 1558 against the Livonian Order, Sweden, Poland and the Grand Duchy of Lithuania (from 1569 - the Polish-Lithuanian Commonwealth), for access to the Baltic Sea, which dragged on for twenty-five years (1558 - 1583), a split occurred in the Elected Rada. One party, led by Adashev, advocated the colonization of the southern lands, demanded the continuation of Russia's military actions against the Crimean Tatars. The other, uniting mainly the Moscow nobility, which Viskovaty also joined, was interested in expanding trade with European countries and was counting on it. to obtain new lands in this region, was a strong supporter of the Livonian War. As a result of the conflict between the two factions, Adashev's party was defeated." The Zemsky Sobor condemned Adashev and his associate Sylvester as “led villains.” Sylvester was forever imprisoned in Solovki, and Adashev, who was in custody in Yuryev, died in 1561, having fallen into a “fiery illness.”

There are other versions of Sylvester’s exile in Solovki. Among them are slander and forgeries by envious enemies, a random confluence of tragic circumstances (the death of the king’s relatives and his serious illness) or the wild temper, cruelty and paranoia of Ivan the Terrible.

In Domostroy, Sylvester instructed: “for any crime, do not hit the ear or the face, do not hit the heart with a fist, or kick, or stab with a staff, do not hit with anything iron or wooden. , many troubles happen from this." If this advice had been followed by the same Ivan the Terrible, who in a rage killed his son with a staff... but Archpriest Sylvester, the author of Domostroy, was a friend and spiritual mentor of the young tsar, but he was not pleased with the denunciations, was tonsured a monk and died in Solovki. A typical fate of a man of God - a Russian intellectual. ( Olga Kolesova, “Why I love Domostroy.” Evangelical newspaper "Myrtle", No. 4(35) July-August 2002).

Sylvester's disgrace and deportation to Solovki

Outstanding Russian historian Sergey Soloviev This is how he tells the story preceding Sylvester’s exile to the Solovetsky Monastery:

“We saw what a strong impression on the receptive, passionate nature of John was made by the terrible disaster that befell Moscow in 1547; the strong piety, which was noticeable in John throughout his life, contributed to the fact that he so easily accepted religious suggestions from the spiritual person, priest Sylvester; on the other hand, the hatred of nobles with which he was imbued during his childhood made it easier for a person who did not belong to the nobles by origin and rank to gain access to him; the same impulse forced him to grant full power of attorney to Adashev, a man of relatively low origin. Having become accustomed to consulting and obeying Sylvester in religious and moral matters, having unlimited power of attorney for him, the king could not help but consult with him in political matters; aside from any other relationships, a hostile confrontation was necessary.

Accustomed to demanding the execution of his religious and moral advice from John as a private person, Sylvester also demanded the execution of his political advice, while the king did not want to sacrifice his state thoughts to the respect that he had for moral virtues Sylvester; hence the burden that John began to feel from the latter’s claims: for example, John accepted the firm intention to conquer Livonia, this was an intention that later became the constant, dominant desire of John’s successors, an intention for which Peter the Great was so in awe of John, but against this intention the boyars and especially Sylvester rebelled; instead of conquering Livonia, they advised the tsar to conquer Crimea; but we have already talked about the impracticability of this intention. John rejected him and continued the Livonian War. What did Sylvester do in this case? He began to convince John that all the troubles that befell him after that - the illnesses of himself, his wife, his children - were God's punishments for the fact that he did not listen to his advice and continued to fight with the Livonians. It is indisputable that Sylvester was generally a well-intentioned man, a man of strict piety, which especially gave him power over the pious John; without a doubt, he put forward plausible reasons against the Livonian War: instead of fighting with Christians, weak, harmless, it is better to fight with infidels, who are constantly devastating the borders of the state, etc.; but at the same time, both from his famous Domostroy and from other news, we see that he was a man who sometimes indulged in trifles: thus, having undertaken to control the conscience and moral behavior of the young king, he went into unnecessary details in this regard, which should was also irritating to John.

Despite, however, unpleasant clashes due to differences in views on political matters, John, without a doubt, would not have wavered in his trust and affection for Sylvester and Adashev, if he had continued to believe in their complete attachment to their person and to their family." But an accident forced John to lose this faith. The sick John called the boyars and began to tell them to swear allegiance to his son, Tsarevich Dimitri...

In 1553, shortly after returning from the Kazan campaign, he fell dangerously ill; he was offered (probably by the queen's brothers) to write a spiritual oath and take an oath of allegiance to his son, baby Dimitri, from his cousin, Prince Vladimir Andreevich Staritsky, and the boyars. The appanage prince did not hesitate to put forward his rights to the throne after the death of John, past his nephew Demetrius, contrary to the new custom of succession to the throne, for which all the Moscow princes stood. When some people loyal to John and his family armed themselves against Vladimir for this, Sylvester took the latter’s side, and the father of another of John’s favorites, the okolnichy Fyodor Adashev, directly declared himself against Dimitri, in favor of Vladimir... the chronicler directly speaks of Sylvester’s long-standing and close friendship with the appanage prince Vladimir Andreevich... in the event of the death of the king and during the childhood of his son, his ruler will be Anastasia, who, of course, will give great influence to her brothers; Sylvester's advisors declare decisively that they do not want to obey the Romanovs and therefore recognize Prince Vladimir Andreevich as heir to the throne.

John recovered. We saw what feelings for the boyars he brought from his childhood; these feelings are expressed clearly everywhere, at every opportunity: in the speech to the council of bishops, in the speech to the people from the Place of Execution; John himself admits that his dislike for the boyars forced him to bring Adashev closer to him... It is clear how this hostile feeling should have intensified after the illness. But what should have struck John most was the inaction, the silent oath of Alexei Adashev, the obvious resistance of his father Fyodor, the obvious intercession of Sylvester for Prince Vladimir, the words that the latter wanted the best for the sovereign, the suspicious absence of Prince Kurlyatev, the person closest to Sylvester and Adashev. Feeding a hostile feeling towards the nobles, not trusting them, John brought closer to himself two people who owed him everything, on whose gratitude, therefore, he could rely, and, most importantly, these people took possession of his power of attorney not as a result of flattery, pleasing: he did not he loved these people only as pleasant servants, he respected them as highly moral people, looked at them not as servants, but as friends, and considered one of them his father. And these people, out of enmity towards his wife and her brothers, not wanting to see their dominance, unite with his enemies, do not want to see his son on the throne, turn to the appanage prince, cousin... It is clear how John should have look at the people who were leading his family straight to death, and among these people he saw Sylvester and Adashev!

On the other hand, it was necessary to begin a difficult task, to break off all already established relationships; to touch one meant to touch everyone, to touch one of the friends of Sylvester and Adashev meant to touch them themselves... it was difficult to start a fight against the leaders of the numerous side that surrounded the throne, without having people who could be opposed to it, on whom one could rely. ..

Loss of royal trust

In July 1554, Prince Nikita of Rostov fled to Lithuania, was captured in Toropets and during interrogation revealed that the boyar Prince Semyon of Rostov had released him to Lithuania to announce to the king that he himself was coming to him with his brothers and nephews. Prince Semyon was captured... John complains in a letter to Kurbsky that after this Sylvester and his advisers kept Prince Semyon in great care, helped him with all sorts of benefits, and not only to him, but to his entire family. In 1560 we see the removal of Sylvester and Adashev from the court.

According to Kurbsky's story, at first it turns out that the matter began with the expulsion of Sylvester and Adashev, that this expulsion followed the death of Queen Anastasia as a result of slander and poison; and then suddenly we learn that Sylvester himself had previously retired and taken monastic vows in the Kirillov Belozersky Monastery, that his enemies then, out of envy and fear, made up a slander, condemned him in absentia and sent him to Solovki; Consequently, the matter began not with slander in poison, but before: Sylvester left, seeing that the king had turned his face away from him; what made John turn his face away from Sylvester, Kurbsky does not talk about this...

Slander, Sylvester's suspicion of the queen's murder and the final blow of the angry king

John himself declares that his dislike for nobles forced him to bring Adashev, a man of relatively low birth, closer to him; For spiritual advice, for moral guidance, the priest Sylvester was close, more than anyone else capable of this; relative to the internal one, moral life submission to Sylvester was complete; but Sylvester, uniting with Adashev, having formed a large and strong party for himself, wanted complete submission in everything: John’s disagreement with Sylvester and his advisers was presented as disobedience to the commands of God, which was immediately followed by punishment; During the illness of the king, Sylvester, Adashev's father and their friends acted in such a way that they made John lose faith in their disposition towards him and his family, aroused or strengthened the dislike of the queen and her brothers, and they themselves did not hide their dislike towards them. The last encounter, which John stopped at when listing his insults, he placed during the return journey from Mozhaisk with the sick Anastasia: “How can I remember in the reigning city with our queen Anastasia, with the weak, from Mozhaisk the merciless passage? a small word is indecent." This news, devoid of details, is dark for us, like the news about the case with Kurlyatev and Sitsky and many other hints made by John in his correspondence with Kurbsky; but the last expression clearly indicates a clash between Sylvester and Adashev or their advisers with Anastasia: “For one small word on her part, she appeared displeasing to them; for one small word of hers they became angry.” This clash, apparently, was the last, decisive one in the struggle; We know the time of John’s journey with his sick wife: it was in November 1559, in the spring we already see Adashev in honorable exile with the army leaving for Livonia; at the same time Sylvester was supposed to leave. It is also interesting to see here the remnant of the moral influence that Sylvester used over John - the latter makes Adashev more guilty: “Having discovered the treason of Alexei Adashev’s dog with all his advisers.” Sylvester leaves voluntarily; John repeats that he did not do him any harm, that he does not want to judge him, but will sue him before the court of Christ; intemperate with abusive expressions, John in his correspondence with Kurbsky allows himself only one abusive expression about Sylvester:

Remembering his clashes with the latter in the council about political affairs, he allows himself to call Sylvester an ignoramus. The news found in John is very important - the news of gradualism in disgrace: first the removal of some; taking an oath from those remaining not to communicate with those removed; but the oath is not respected, the advisers of Sylvester and Adashev try to return them to their former meaning, and executions follow. Indeed, it is difficult to imagine that the numerous and strong point Sylvester and Adashev remained a calm spectator of their fall, did not try to regain their previous position, which could only be achieved by returning Sylvester and Adashev to their former significance. This news is all the more likely because the explanations for the transfer of Adashev from Fellin to Dorpat and Sylvester from Kirillov to the Solovetsky Monastery, the explanations that Kurbsky tells us, are very incredible: the Livonian cities wanted to surrender to Adashev, the Kirillov monks held Sylvester in high esteem - and this aroused envy, fear in their enemies! Finally, it is very important that John, when calculating the guilt of Sylvester and Adashev, does not mention a word about the accusation of poisoning Anastasia and thereby again undermines the reliability of Kurbsky’s news, as if the accusation of poisoning the queen, which was invented by the enemies of Sylvester and Adashev and which John believed, was the beginning of disgrace . If John really believed the poison, if this was the main point of the accusation, then what could prevent him from presenting it in his letter to Kurbsky? Only in the second letter, wanting to answer the reproach for the loss of moral purity, John turns to Kurbsky with the question: “Why did you separate me from my wife? If you had not taken my young woman away from me, then there would have been no Crown sacrifices. If only If they didn’t attack me with the priest, then nothing would have happened: everything happened because of your arbitrariness.” Thus, what is in the foreground for Kurbsky, John himself does not mention at all at first, and then mentions in passing, in very vague terms, just to somehow justify himself in the reproach for moral disorders; this difference is easily explained by the fact that John did not consider it necessary for himself to hide the main reasons for the events - the struggle with Sylvester, Adashev and their advisers for power, which led to the removal of these individuals, and then the movement of Sylvester and Adashev to return their leaders to their former importance. .. ( Sergey Soloviev. History of Russia from ancient times. T.6, Chapter 4, "Oprichnina".).

The king convened a council to condemn Sylvester. The bishops, jealous of Sylvester's rise, pestered his enemies when they saw that the king also wanted everyone to show themselves as opponents of their fallen favorite. One Metropolitan Macarius stated that people cannot be judged in absentia and that their justification should be heard. But the king’s saints screamed against him: “We must not allow villains and sorcerers to follow them: they will bewitch the king and destroy us.” The Council condemned Sylvester to imprisonment in Solovki. He was taken from his desert and taken there for a difficult imprisonment. But his position there could not have been very difficult: the abbot in Solovki was Philip Kolychev, later a metropolitan, a man, as it turns out, who shared the same beliefs with Sylvester. Since then, the name Sylvester is no longer found in the monuments of that time. Sylvester left behind the work “Domostroy”, which contains a number of instructions to his son - religious, moral, social and economic. In this work, which is valuable as material for getting acquainted with the concepts, customs and domestic life of ancient Moscow Rus', there are curious features that explain the personality of Sylvester. We see a man who is complacent, honest, strictly moral, a kind family man and an excellent owner. The most characteristic feature of Domostroy is caring for the weak, inferior, subordinates and love for them, not theoretical, not hypocritical, but alien to rhetoric and pedantry, simple, heartfelt, truly Christian. (Nikolai Kostomarov. Russian history in the biographies of its main figures.)

Moscow. From "Olma-Press", 782 pp.: ill. 2004

A long time ago, in the 16th century, the priest Sylvester, confessor of Tsar Ivan the Terrible, compiled the “Domostroy”, which reflected the official law of that time - “Stoglava”.
Under Bolshevik rule, propaganda mercilessly criticized the book

“Domostroy” for its “remnants of the past” and “slavish treatment of women,” which the Soviet government ended once and for all. Without showing a single line from the book, it was popularly explained to Soviet people that Domostroy was a pre-revolutionary textbook on obscurantism and the oppression of women.
Actually, that's all there was to know about her, because no one had read this book or even seen it - the book was forbidden to be read by the authorities. Ask why? Just read it like soviet man

But in Sylvester’s work, folk proverbs, biblical sayings and the wisdom of practical life come together. Even just after reading the titles of all 67 chapters, it becomes clear that “Domostroy” is a kind of Charter of Life.

You think it's a tome the size of a Bible. No, it's small
A little book half as thick as your little finger!

But apparently, house-building “teachings” are genetically embedded in the modern generation. Therefore, I propose the “Code of Family and Relationships” of the 21st century. With humor, of course!

“Husbands should teach their wives with love and exemplary
instruction." “If the husband himself does not do what is in this book
it is written that he does not teach his wife, and does not arrange his house according to the commandment, and
does not care for his own soul, and does not teach his people these rules - and he himself
he will perish in this age and in the age to come, and he will destroy his house.”

Lessons for my husband:

1. If you return home at the wrong time and your mug
shamefully drunk and smeared with a woman's lipstick, come with an offering, come with big money, with rich crocodile bags and with diamonds that are several carats each. And if you did not have wealth in joy, or left it all where it was a shameful sin in different types you indulged, and, apart from the flowers stolen from the flowerbed, you have nothing to lay at the feet of the sovereign of your house, then bang your head against the wall and repent of your sins - maybe your wife will take pity on you.

2. If all your righteous acquisitions are a mouse fuss for pitiful crumbs, and your wife nags you mercilessly day and night and says that you are not a man at all, since you cannot buy her a sable fur coat, then send her, the money-loving and angry one, to the labor exchange, for your wife is a free woman and your rights are equal before the sovereign’s law, and she can earn her daily bread and a sable fur coat through righteous labors.

3. If the lady of your house turns out to be not very skillful in the management department, she is not a skilled woman to surprise with a meal and she is not skilled at maintaining cleanliness in the mansions, do not blaspheme her and moderate your lewd language - you should not marry in the service of everyday life. Call the old lady who cooks and the old lady who cleans, and they will sort out your life, the falcon. And if you don’t have money for money, then, after praying and putting on your belt, go, little falcon, and earn money.

4. If your wife looks unreasonably pleased, furiously curls her curlers at an inopportune hour and hides her mobile phone in the pocket of her robe, and you feel with your instinct that all this is not without reason, and she must have sinned wickedly, do not crush her ribs and do not hit her face or head knock, do not reproach with ordinary speeches, but try to discipline your wife yourself. Try to light candles in the bedroom, burn incense with incense, and fill her ears with incense of flattering speeches. If you are skilled in pleasing, your wife will not covet a stranger. And if most of all you want to lie on the sofa, chew chips and watch shameful TV, there’s no point in blaming your wife’s happy face, getting especially angry and waving your arms. Because what’s wrong with the fact that she’s happy and you’re happy.

5. If your wife is stern and angry, contradicts every word you say and does not respect you in the least, and besides, she also has dangerous boldness, such as throwing a cast-iron frying pan or driving a filthy broom around the house, do not annoy her with boring speeches, but buy In the sex shop she was given steel handcuffs trimmed with pink fur and a silk whip. And you will please her, and you yourself will be sure that even if she cripples you now, it won’t be too bad.

6. If it is not necessary and not nice for you to fulfill your marital duty, because you have found pleasure on the side, and at the same time you intend to give her trump gifts, then watch out. Your dress, in which you come home, must be clean from lipstick or woman’s hair and not soiled with the smell of someone else, and if you give your left interest a gift, then give your wife a more expensive gift, otherwise you will offend the mistress of your house with negligence and negligence, and then you yourself You will regret this. Oh, you'll regret it!

“If God gives a good wife, it is better than a precious stone: such a one will not leave her out of profit, she will always good life will suit my husband." “A husband is blessed with a good wife, the number of his days will double, a good wife makes her husband happy and fills him with the peace of summer.”

Sylvester. From the book "Domostroy"

Teachings to the wife:

1. If, for example, the husband is embittered that the house is unclean and filthy, do not reproach the husband that without the grandmother-housekeeper it is impossible to restore splendor, and he, a shameful seed, does not earn money from the grandmother-housekeeper, but decorate his mortal body with stockings fishnet and a maid costume from a sex shop, take the funny thing made of feathers into your hand and sweep away the dust with respect and dignity, and then, squatting on your knees, wash the floors. And you will see how your husband will rejoice and change his anger to mercy.

2. When your master returns home stinking of someone else’s perfume, don’t throw in his face the satisfying, hearty meal that you warmed up for him, the bastard, with your own hands in a microwave oven, but with reverence and in silence, kindly stuff him with that meal - even if he’s overeaten and drunk at the restless TV dozing. And check his newfangled phone for all incoming calls and text messages - and identify that lost sheep that you desired for your husband. But just don’t show it, go to bed and rest - the morning is wiser than the evening. It is better to build plans for terrible revenge with a fresh mind.

3. If you feel with your gut instinct that the dog, your master, is walking, but you cannot stop this evil outrage, do not blaspheme your master in vain, if he regularly brings a salary to the house, let him amuse himself with demonic games with disgraceful girls. And you, humble yourself, respect your innate intelligence, and without hesitation, choose a good fellow for yourself, so that he can fulfill the difficult marital duty for your master, and don’t waste your tongue too much, don’t boast to your husband that the young man will have a more magical treasure sword - take care of the family hearth.

4. When a vacation, earned through righteous labor, is just around the corner, but your master doesn’t even want to look at the brochures of Turkish hotels and turns up his face very dissatisfied, don’t force him in vain, let him go in all four directions, so that he can amuse his brave soul with the illusion of free will Yes, he returned satisfied and with gifts and offerings. And go to the Basurman resorts alone, it will be more convenient.

5. If some Good Samaritan, who has a sinful and secret relationship with you, gives you a red-rich dress or some other nice thing, don’t show up in that thing in front of your husband, otherwise you will be scolded and ridiculed, or even stoned . It’s better to speak flattering speeches to your master and promise him fabulous sex and lead him under your white hands to the treasured store, and force him to buy the same dress for yourself. Afterwards you will return one dress to the store, and you will dress up in the other and please your master and the Samaritan. Again, you’ll save a pretty penny.

6. If you need to go to the blue sea to warm lands for carnal pleasures with what kind person fly away, so gather your meager thoughts and come up with a plausible excuse for your husband and don’t forget to take care of yourself. For a week, supply him with all sorts of food and drink, buy plenty of films with Pamela Anderson, and tell all his friends that he will be alone at home. And then, upon returning from the overseas resort, you can begin to pity and spread rot on him, because in any case he, my dear, will be more guilty than you.

Laughed! I recommend reading the book “Domostroy” by Sylvester. Especially chapters 19 to 39 (Conclusion - Message and Instruction... a must). And you yourself will learn to be smart, and if you force the other half, your life will immediately change! Cry "here" or in the photo. Happy reading!

“Do not judge the sons of men by their faces, but the righteous
judge the court by which court you judge, so you will be judged, and by what
Measure is measured, and that is how it is rewarded.”

Sylvester. "Domostroy".

Music: Bijan Mortazavi