Development of education in Russia in the 16th century. Education in Russia in the 17th-19th centuries

26.09.2019

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Introduction

Chapter 2. Folklore and literature

Chapter 3. Scientific knowledge

Chapter 4. The influence of Western European powers on education in Russia

Conclusion

Bibliography

Introduction

From the period from the adoption of Christianity to the 12th century. a new ideology of the Russian state was established, and, accordingly, Russian upbringing and education. The “Word of Law and Grace” lays the spiritual foundations for development Russian statehood and education. Thanks to the activities of state and Orthodox leaders, in a short time in Rus' the " complete system" education from primary school to the "academy", which existed in the form of state and monastic schools.

Relevance of the topic:

In Rus', in a short time, it was formed education system with rather complex content, which is explained by both political and religious reasons: the state and church required not only educated, but also highly educated people. Education served primarily the purposes of spiritual education, which included Orthodoxy, “secular” arts - grammar, rhetoric, elements of folk, national culture, especially literature. The fundamentals of the content of education, developed at the beginning of the 11th century, existed in the Russian school almost until the end of the 17th century.

The purpose of my work is to find out what level of education was Russian society by the end of the 17th century, trace how Western European powers influenced the education of Russian people.

The goal is achieved through the following tasks:

1. Find out what knowledge the inhabitants of Russia had in the 17th century.

2. Analyze whether the West had an influence on the level of education in Russia in the 17th century.

3. To trace and find out whether it is possible to consider this process as a dialogue between Western European and Russian culture.

In my work I used several sources: Krizhanich Yu.Politics, Literary monuments of Ancient Rus': XVII century, Detailed description of the trip of the Holstein embassy to Muscovy and Persia in 1633, 1636 and 1638, compiled by the embassy secretary Adam Olearius // Readings in the Imperial Society of History and Russian Antiquities and others.

Some studies were also used:

1. Klyuchevsky V.O. He believed that “Western influence, penetrating into Russia, met here with another influence that had hitherto dominated in it - the Eastern, Greek.”

2. Ulanova V.Ya., which thus defined the main “conductors of Western influence”: trade, military and diplomatic relations with the West, the development of colonies of foreigners in Moscow and other Russian centers, the educational activities of southern Russian immigrants, the dissemination of foreign and translated literature. At the same time, he emphasized that some “of these ways of spreading Western culture to Russia have their origins on the other side of troubled times and thus attract attention as long-term conductors of Western culture.”

A lively discussion arose among pre-revolutionary researchers on the issue of schools of this period. Some scientists, in particular L.N. Maikov (in his study about Simeon of Polotsk) and G. Sokolov (in an article about Sylvester Medvedev), elevated the Chudovskaya, Spasskaya and Andreevskaya schools to the rank of higher schools. G. Sokolov, for example, claims that at the Spasskaya school they taught not only “poetry and rhetoric, but also theology, history, philosophy and dialectics.” On the other hand, N. Kapterev, explaining the scarcity of materials in the field of education in Russia in the pre-Petrine era, argues that “information about what, how and whom. taught in Moscow Greco-Latin schools, which allegedly existed since half XVII century, did not reach us solely because these schools did not exist in Moscow at all at that time.”

It seems to us that on this issue both sides are right and wrong. There is no reason to deny the existence of the Chudovskaya, Spasskaya and Andreevskaya schools, if we consider them as a continuation and development traditional form education in Rus', which previously existed in our monasteries, where the learning process did not have a strict system, was closely connected with liturgical practice, the work of translating and correcting books, and devoted a large place to the individual study of the works of the Church Fathers. Therefore, it is hardly possible to consider these schools a prototype of the “correct” higher school, which arose in Russia only with the establishment of the Slavic-Greek-Latin Academy.

Interest in pedagogy, teaching methods, and issues of home education is noticeably increasing in Russia. Now pedagogical ideas are being distinguished from the previous syncretism of theological and moral works, special treatises are being developed, and entire collections of pedagogical works are being compiled. Tracts on home education of children are becoming especially popular.

My work consists of 4 chapters:

1. Formation and basic principles of education in Russia in the 17th century. (this chapter talks about how, who and what could be learned)

2. Folklore and literature (the state of literature in the 17th century)

3. Scientific knowledge (level of development of scientific knowledge by the 17th century)

4. The influence of Western European powers on education in Russia (did the West have influence on Russian education)

Introductions and conclusions.

Chapter 1. Formation and basic principles of education in Russia in the 17th century.

In the times of Vasily III, Ivan the Terrible, Fyodor Ivanovich, literate people could be found mainly among people of the clergy or administrative class; in the 17th century There are already quite a few of them among the nobles and townspeople. Even among the black-growing peasants, partly among the serfs, and even among the slaves, there were literate people - elders and kissers, clerks and scribes. But, of course, the overwhelming majority of peasants are illiterate people.

Overall, the percentage of literate people in the country was increasing, albeit slowly. Even in the first half of the century, many city governors, due to illiteracy or low literacy, could not take a step without clerks and clerks, their subordinates in the governor’s hut - the center of county government. The same can be said about many nobles who were sent from Moscow to describe and survey lands, to “look for” fugitives, someone’s omissions, crimes, etc. In the second half of the century, the voivodships were occupied by people who, as a rule, were literate; These are primarily representatives of the Duma and Moscow officials. Among the district nobles there were few literate people.

There were many literate people in the suburbs. Crafts and trade, traveling on business required knowledge of writing and counting. Literate people came from both rich and poor strata. Quite often, it was precisely low income that stimulated the desire for knowledge and literacy. “We have,” said, for example, residents of the Pomeranian Yarensk, “who are the best and subsistence people, and those who do not know how to read and write. And those people who can read and write are also dumb people.” In Vologda, for many impoverished people, the ability to write is a way to get their daily bread: “And in Vologda, in a writer’s hut, the impoverished people of Posatsk feed on writing in the area.” In Ustyug the Great, 53 area clerks from the local townspeople obtained their livelihood in this way. Tens and hundreds of the same literate people worked in the squares of other cities.

Townspeople and peasants learned to read and write from “masters” consisting of priests and deacons, sextons and clerks, and other literate people. Often, literacy training was built on the principles of ordinary craft apprenticeship, according to an “apprenticeship”, and was combined with training in trade or some craft. For example, K. Burkov, a boy from the villages of Ustyug the Great, was given by his mother (at the end of the century) to D. Shulgin, a draftsman of the capital’s Semenovskaya Sloboda, to be taught literacy and lace making.

Men were trained. There were very few literate women; they are from the royal house and the upper class, like Princess Sophia and some others. First of all, they taught the elementary alphabet using alphabet books, printed and handwritten. In 1634, V. Burtsev’s primer was published and reprinted several times over the course of a century. In the middle of the century, there were about 11 thousand copies of Burtsev’s primer in the book warehouse of the Moscow Printing Yard. It cost one kopeck, or two money, very cheap at the prices of that time. At the same time, the grammar of Meletius Smotritsky, a Ukrainian scientist, was published (Mikhail Lomonosov later studied from it). At the end of the century, the primer of Karion Istomin, a monk of the Chudov Monastery of the Moscow Kremlin, was printed, as well as practical guide for counting - a multiplication table - “A convenient calculation, with which every person buying or selling can very conveniently find out the number of any thing.” Over the second half of the century, the Printing House printed 300 thousand primers, 150 thousand educational psalters and books of hours. It happened that thousands of copies of such manuals were sold out in a few days.

Many people learned from handwritten alphabets, copybooks and arithmetic; the latter sometimes had very exotic names: “This book, the verb in Hellenic or Greek, is arithmetic, and in German is algorism, and in Russian is numerical counting wisdom” (algorism is a name coming from the name of Al-Khorezmi, a great scientist of medieval Central Asia, originally from from Khorezm).

My reading circle has expanded significantly. From the 17th century A lot of books, printed and especially handwritten, have been preserved. Among them, along with church ones, there are more and more secular ones: chronicles and chronographs, stories and legends, all kinds of collections of liturgical, historical, literary, geographical, astronomical, medical and other content. Many had various manuals on measuring land, making paint, constructing all sorts of structures, etc. Tsars and noble boyars had libraries with hundreds of books in different languages.

education.

Paisiy Ligarid Yuri Krizhanich

(Archpriest Avvakum); Byzantine-Russian Latinophile Slavic-Greek-Latin Westerners And Slavophiles

Fedor Alekseevich

fraternities fraternal schoolsGrammar of the Slovenian language Melenty Smotrytsky

School

Fedor Rtishchev Typographic School

brothers Likhud, Ioannikiy(1639-1717) and Sophrony(1652-1730). They selected teachers and taught logic and rhetoric themselves. Soon the Old Russian clergy achieved their removal and deportation to a provincial monastery. Only five years later the brothers were allowed to settle in Novgorod, where they immediately opened a Slavic-Greek-Latin school, modeled on the Moscow one.

printingPrimer» Vasily Burtsev Grammar» M. Smotritsky, in 1687 - " Reading for training

Semyon Dezhnev And Fedota Popova

Questions and tasks

Date of publication: 2014-10-25; Read: 5939 | Page copyright infringement

Education

Education in the 17th century in Russia underwent major changes. Transformations took place both in the education system and in the life of ordinary people, literature, and painting. If before this knowledge was mainly available to the children of noble people from individual tutors, now education is given in educational institutions. Education becomes available to everyone, regardless of class.

Creation of private schools in Rus'

On modern look The institutions being created could not be fully called a school. Education in the 17th century in Russia can be briefly described as primary. In addition, spiritual people with their own rules worked as teachers. For their work they received compensation in the form of food.

Some “ABC books” are interesting to study. These are preserved handwritten and printed books for reading by children who already have basic reading skills.

In addition to the reading texts themselves, the alphabet books provided recommendations for teachers - how to teach reading, rules of conduct at school, church and even at home.

Education in the 17th century in Rusyn presupposed the permanent residence of children at the school. Students, as now, went to classes in the morning and returned home in the afternoon. Knowledge was available to everyone without exception, rich, poor, and wretched.

Printed manuals are a good help for learning

The advent of the ability to produce printed books had the best impact on education in the 17th century. At each lesson, the prefects at the school handed out books to the students to study.

In Moscow, they began printing primers that even the poorest segments of the population could buy. Such books, costing only 1 kopeck, were very popular.

It is noteworthy that the alphabet written by Deacon V.

Burtsev, was sold out within one day in the amount of 2400 pieces.

A little later, an alphabet with pictures appears, published by Karion Istomin. This book is built on a principle familiar to all of us. Each letter corresponds to a picture whose name begins with a given sound.

Video on the topic

Schools instead of individual tutors

In the mid-17th century, 30 monastic scientists were invited from Kyiv. They were supposed to open an educational institution at the St. Andrew's Monastery in Moscow. The school began to teach philosophy, rhetoric, Greek and Latin to young nobles.

But still, many noble people were distrustful of such an education system. They believed that such a technique leads to heresy and departure from God.

But, despite the sidelong glances, schools at monasteries began to appear everywhere. Ivan Fomin, priest of the Church of the Presentation, opened a school with his own funds. Semyon Polotsky headed the school at the Zaikonospassky Monastery.

In the newly opened educational institutions, in addition to Russian grammar, Latin and Greek were taught.

Prefects were always elected in the classes. They had great weight in the team and could even replace the teacher. Their main duties were distributing books, appointing guards, and overseeing discipline.

For those educated in the 17th century, strict discipline was at the core of learning. Careful handling of books and, in general, all property located in the school was especially valued and required.

In addition to the obligatory observance of order and ideal cleanliness, it was forbidden to slander a comrade and call them offensive names. This is how a kind of corporate solidarity was born.

Teaching methods in the 17th century

If we consider education in the 17th century, its uniform methodology completely coincides with the norms in force in schools in Western Europe and Greece. The main subjects were writing, reading, counting, and singing.

In addition to secular education, lessons on the basics of religion were mandatory. In addition, they were given basic knowledge in the field of liberal sciences. These included: grammar, astronomy, music, dialectics, rhetoric, arithmetic, astronomy.

The alphabet books contained various poems, which children learned and recited by heart. Students were also taught the basics of versification and taught to write letters to high-ranking officials.

The rules written in the alphabet books were followed in all schools, so we can confidently say that education in the 17th century was a unified teaching method, which later formed the basis of all education.

The nuances of studying in Rus' in the 17th century

Despite the development of science, school classes began and ended with the word of God. Yes, this is understandable, because the teachers were clergy.

But it was the priests who spread the idea of general education, universal literacy. It was believed that people needed knowledge to understand the significance of faith and concepts of morality. It is necessary to be able to read mainly in order to independently study the Holy Scriptures and understand the entire secret meaning of what is written.

The main goal of education in the 17th century in Russia was to educate a moral person who knew the basics of Christianity and had reading and writing skills.

The works of ancient thinkers are interesting for studying. Many works were translated into Russian, and one formed one’s own opinion about them. Thus, the ideas of Aristotle and “Dialectics” of Damascus were studied in schools. Various notes were often written in the margins, as evidenced by careful study of the books of philosophers.

A new level of education gave impetus to the development of art

With the widespread teaching of literacy, new genres in literature began to appear. Poetry and stylistic stories received especially great development. They wrote many plays that were staged at the court theater.

Painting has also undergone changes. A genre such as a secular portrait appeared, completely similar to the original. The most famous artist at that time was Ushakov, who painted many famous people of that time.

With the development of mathematics, physics and chemistry, new technologies in weapons craft appeared, and the knowledge gained contributed to the spread of expeditions. As a result, more and more new territories of vast Russia were being developed.

In general, education in the 17th century in Russia satisfied the interests primarily of the church and the state itself. Until the mid-18th century, students received knowledge according to approved methods. But in the end, the conditions of historical development required further modifications.

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Education is one of the most important factors in the cultural development of a nation. By the second half of the 17th century. Muscovy had some conditions for primary education, but there were no secondary schools or higher educational institutions.

The two most educated groups were the clergy and employees of the administration - clerks and clerks. As for the boyars and nobles, in the first half of the 17th century. not all of them could even read and write, but by the end of the century the literacy rate had increased significantly. At the expense of the townspeople. Based on signatures in the protocols of several Moscow townsman communities, it is calculated that in 1677 there were 36 percent of those signing, and in 1690 between 36 and 52 percent.) Among the peasants, literacy was minimal throughout the 17th century. (slightly higher among state peasants in northern Rus').

Regarding higher education, the Orthodox Church objected to seeking European help because they feared influence from Catholic and Protestant teachers. Two other potential sources were Greek and Western Russian Orthodox scholars. Back in 1632, Patriarch Filaret turned to an educated Greek priest with a request to organize a theological school in Moscow, but after Filaret’s death the project was abandoned (see Chapter 3).

In 1640, Kiev Metropolitan Peter Mogila proposed to Tsar Michael to send Kyiv scientists to Moscow to organize a school to teach Latin and Greek. Nothing came of this plan, but several years later, at the beginning of the reign of Tsar Alexei, F.M. Rtishchev opened such a school on his own initiative.

In 1665, an ambassador was created in Moscow for teaching the Latin language and Russian grammar, for which a special building was built in the Spassky Monastery “behind the row of icons” (Zaikono-Spasskaya school). It was headed by the outstanding scientist and poet Simeon of Polotsk. The purpose of the school was to train clerks and clerks, administrative bodies. Simeon of Polotsk himself taught there for at least two years.)

Grecophile circles in Moscow suspected Polotsky, a graduate of the Kyiv Academy, of a penchant for Roman Catholicism, and were generally against teaching Latin. In 1680, a school based on teaching the Greek language was organized at the Moscow Printing Yard, mainly to train its own employees.

The Moscow elite so urgently needed knowledge of Latin - at that time an important means of mastering Western science - that in 1682 the charter of an educational institution combining the teaching of Greek and Latin - the Slavic-Greek-Latin Academy - was developed.)

The academy's curriculum included the study of grammar, poetics, rhetoric, dialectics, philosophy, jurisprudence and theology. The rector and teachers had to be "pious and from a devout family, raised in the Eastern Orthodox faith of Russians or Greeks." The school “must be open to people [of the Orthodox faith] of any rank, position and age without distinction.” The main goal of the academy was to strengthen and protect the Orthodox faith. The rector and teachers became the custodians of the National Library. Heretical books discovered in the possession of private individuals were subject to confiscation or transfer to custodians.

It was proposed that all foreign scientists, before entering Russian service, would be checked by the leadership of the academy: in case of disapproval, they would be expelled from Russia. People accused of heresy or blasphemy against Orthodox Church, are interrogated by the rector and, if guilty, are subject to burning at the stake. An Orthodox Christian who converts to Catholicism, Lutheranism or Calvinism is subject to the same punishment.

This was an attempt to establish strict church supervision over the education of all Russians and to suppress by force any opposition to such control.

Tsar Feodor and Patriarch Joachim approved the academy's charter, but it was only during the regency of Princess Sophia that suitable Greek scholars, the brothers Ioannikis and Sophronius Likhud, were invited and brought to Moscow. The academy was officially opened in 1687. Two years later, the young Tsar Peter overthrew and imprisoned Princess Sophia, and in 1700, after the death of Patriarch Adrian (Joachim's successor), Peter began his reforms aimed at destroying the church monopoly on education and enlightenment . The Slavic-Greek-Latin Academy became the core of the Moscow Theological Academy, and secular education and science developed independently of it.

In the second half of the 17th century. The two important institutions through which Western ideas and lifestyles penetrated the upper stratum of Moscow society were the Tsar's Palace and the Ambassadorial Prikaz.)

Western Russian scientists (Ukrainian and Belarusian), students of the Kyiv Academy, were conductors of Western humanities. Kyiv scholars invited to Russia in the late 1640s and 1650s were specialists in the Greek language. Education at the Kyiv Academy, however, was based on Latin.

The most influential Western Russian scientist in the last part of the reign of Alexei and the first four years of the reign of Fyodor was the versatile Simeon of Polotsk (1629-1680). Latin was the language of his scientific research. He also knew Polish well, but was not familiar with Greek. Polotsk was called to Moscow by Tsar Alexei in 1663. Three years later, he took part in the Church Councils of 1666 and 1667, which stigmatized the Old Believers. Polotsky translated some materials into Latin for Paisius Ligarid and wrote a treatise against the teachings of the Old Believers.

Simeon of Polotsk was an active preacher (after his death, two volumes of his sermons were published) and a poet (he wrote in Russian, Polish and Latin). He introduced into Russian literature the syllabic system of versification of the Poles, which would occupy a dominant position in Russian poetry for the next eighty years. Polotsky also played a role in the development of Russian theater. He aroused Tsar Alexei's interest in theatrical performances by teaching him about Ukrainian and Polish dramas. Polotsky wrote two works in this genre - “The Comedy of the Parable of the Prodigal Son” and “Three Young Men in a Fiery Crucible.”)

However, Tsar Alexei turned for help in organizing the first theater in Moscow not to Western Russians or Poles, but to the Germans. In June 1672, on the advice of Artamon Matveev, the tsar commissioned pastor Johann Gottfried Gregory from Nemetskaya Sloboda to stage plays based on biblical subjects in a new building specially built for this purpose in the royal village of Preobrazhenskoye. The first performance (“Esther” took place on October 17. Later they presented an adaptation of the last acts of “Tamerlane the Great” by Marlowe and a comedy about Bacchus and Venus.

At first the performances were performed in German, but soon the plays were translated into Russian, and Gregory trained Russian actors. In some productions, a special place belonged to instrumental music and singing. After the death of Tsar Alexei and the resignation of Matveyev, the performances stopped.)

In 1667, Tsar Alexei appointed Simeon of Polotsk as the mentor of his eldest son, Tsarevich Alexei, and when he died, as the mentor of Fyodor, the next prince in seniority. Polotsk also supervised the education of Princess Sophia. Fyodor mastered the Polish language, was fond of Polish books, loved Polish dress and music.

Polonophilia spread at the royal court and among the boyars. Vasily Golitsyn and other boyars knew Polish language and had Polish books in their libraries. Golitsyn's house was built and furnished in Western style.

The Polish cultural influence was rivaled by German culture, coming from the countries of central and northern Europe (German states, Holland, Denmark and Sweden) either directly or through the German Settlement. Its impact was felt both in the theater and in fine arts, both in music and in technology. The last aspect turned out to be the most important for the near future.

The accumulation of technical knowledge, facilitated by German craftsmen and industrialists who settled in Muscovy, continued throughout the 17th century. By 1682, the Russian elite was developing different kinds crafts of high quality.

In order to develop and release potential creative abilities, it was necessary to give Muscovites the opportunity to master the basics of science and technology, either by opening appropriate schools in Rus', or by sending Russians abroad to study in Western schools. Tsar Boris Godunov understood this at the beginning of the 17th century, but his premature death disrupted his plans.

Only in the second half of the 17th century, with the help of Kyiv scientists, schools appeared in Moscow where they taught humanities, however, no schools teaching natural and technical sciences were ever opened.

Rus' needed technical modernization. This process could go faster or slower, take on a wider or narrower scale. The decisive impetus was given by Peter the Great.

Agriculture in Rus' in the 17th century

In the disagreements and internal contradictions of that period of Russian history, the creative forces of the national economy worked persistently, leading to the steady accumulation of technical and, at a lesser speed, humanitarian knowledge.)

Russian Productivity Agriculture in the 17th century, with the exception of western Siberia, it was low. It was calculated that for every quarter of rye sown, only 2-5 quarters of grain were received. In western Siberia, the proportion was higher - 8-10 quarters.) On the other hand, there was a constant increase in the gross product, as the area of arable land increased along with the spread of agriculture to the fertile lands of the south and west. A favorable factor was the change in the taxation system, in which the main unit became the yard. This served as an incentive for the farmer, since the cultivation of additional land no longer entailed an increase in tax.

In addition to agriculture, the owners of large estates were engaged in fishing and trade. Many, including Tsar Alexei, organized iron-making, salt, potash, distilleries and other industries in their estates. They usually sold surplus goods, as well as grain, at markets, sometimes delivering them to the most remote areas, for example, to Arkhangelsk.)

In the second half of the 17th century. in Muscovy, larger ones became widespread industrial enterprises, modern scientists call manufactories. Some of them, for example, the Cannon Yard, which produced cannons, and the Armory Chamber, which produced hand-held firearms, was controlled by the state. Licenses were issued for other manufactories, mainly to Europeans. However, some manufactories were also owned by Russian merchants and industrialists, for example, the Stroganovs, Sveteshnikovs, Nikitins and others. Some of the masters were foreigners, some were Russian. The former received significantly higher salaries. Unskilled work was performed by Russians: either hired workers or peasants “assigned” to manufactories.)

Taking into account the increase in agricultural and industrial production, as well as the development of trade, one could partially believe the memoirs of Prince Boris Ivanovich Kurakin (born in 1676). He says that by the end of Princess Sophia's regency, in 1689, Russia had become a land of plenty.)

Moscow kingdom. Table of contents.

AZBUKOVNIKI, Russian handwritten lexicographical monuments of the 13th-18th centuries, collections of educational, moralizing and reference articles without attribution. More than 200 lists of alphabet books have been preserved. The oldest list of interpreted words such as alphabet books is placed in the Novgorod helmsman's book of 1282. In the 13th-16th centuries, alphabet books served mainly as dictionaries for the interpretation of obscure words found in books Holy Scripture. Since the 17th century, alphabet books have largely become educational books; they were widely used by foreigners when studying the Russian language.

The educational alphabet books consisted of two parts. The first (lexicographic) included the alphabet, syllables, writing in alphabetical order, sometimes information on grammar; second (cognitive) - articles on philosophy, Russian and general history, selective information on natural sciences. Moral alphabet books contained rules for children's behavior at school.

Reference alphabet books are explanatory dictionaries of terms, which indicate their origin, translation into Russian and meanings. They also provide information on various branches of knowledge. All ABC books are important source when studying lexicography, lexicology, history of pedagogy, culture and social thought of Russia in the 13th-18th centuries.

"The Book of the Verb Alphabet." Manuscript 17th century. Sample alphabet dictionary.

Lit.: Batalin N.I. Old Russian alphabet books // Philological notes. 1873. Issue. 3-5; Karpov A.P. Azbukovniki, or Alphabets of foreign speeches according to the lists of the Solovetsky Library. Kazan, 1877; Vasmer M. Ein russisch-byzantinisches Gesprachbuch: Beitrage zur Erforschung der alteren russischen Lexikographie. Lpz., 1922; KovtunL. S. Russian lexicography of the Middle Ages. M.; L., 1963; she is the same. Azbukovniki XVIXVII centuries: Older variety, Leningrad, 1989; Shovgenova L. M. Azbukovniki // Russian speech. 1967. No. 5.

L. N. Pushkarev.

Serious changes took place in the 17th century. in the education system. Moreover, these changes are not only quantitative, but, very importantly, qualitative in nature: to replace the traditional ancient Russian apprenticeship ( individual training from mentors) real educational institutions come. Typically, children and teenagers learned to read and write from clergy, clerks or parents, and women, as a rule, even in the families of the nobility remained illiterate. The possibility of printing textbooks significantly improved the conditions for teaching literacy. It is characteristic that the cheap (1 kopeck) primers printed in Moscow were in great demand. 2,400 copies of the ABC by Patriarchal Deacon Vasily Burtsev, published in 1651, were sold out in one day. At the end of the century (1692), an illustrated primer appeared by Karion Istomin, also known for his poetic works, who continued the panegyric tradition of Simeon of Polotsk. The primer was equipped with pictures, selected according to a principle well known to modern people: the image of a letter was explained by images of objects whose names began with it. In the 40s of the 17th century. one of the prominent government figures, F. M. Rtishchev, invited about 30 learned monks from Kyiv to organize schools in the St. Andrew’s Monastery. Young nobles and Rtishchev himself began to study Greek and Latin, rhetoric, and philosophy. Many representatives of the nobility looked askance at Rtishchev’s school. It was believed that the Latin letter itself contained “heresy.” Nevertheless, private schools still existed and re-emerged. Epiphany Slavinetsky founded the Greco-Latin school in the Chudov Monastery. In the 60s, priest Ivan Fomin, at his own expense, built a school in Barashi at the Church of the Presentation. In 1665, a school was opened in the Zaikonospassky Monastery, headed by Semyon of Polotsk. This school taught clerks Russian grammar and Latin. Two years later, a “gymnasion” (parish school) was opened at the Church of St. John the Evangelist in Kitai-gorod.

In 1680, a school was founded at the Printing Yard. Monk Timothy taught Greek at this school to 30 students recruited at its opening. The first private schools in Moscow prepared the foundation in 1687 of the Slavic-Greek-Latin school (academy) headed by the Greek scientists Ioaniy and Sophrony Likhud. It was the first educational institution whose goal was broad education. The Slavic-Greek-Latin Academy was opened for people of “every rank, dignity and age” and was intended to train the highest clergy and civil service officials. Studying at the Academy included courses in Greek grammar, poetics, rhetoric, and philosophy. The Academy played a major role in the development of Russian education at the end of the 17th century. and first half of the XVIII V. In the 17th century in Russia, among the landowners there were 65% literate, merchants 96%, townspeople - about 40%, peasants - 15%, archers, gunners, Cossacks - 1%. The spread of literacy and education in Russia undermined the centuries-old dominance of religion and the church , secular literature and foreign works were increasingly sold out. XVII century took an important place in the history of Russian education.

During the 17th century, significant changes took place in the area education.

For many centuries, wary hostility towards Catholicism, which Rus' initially adopted from Byzantium, spread to European “Latin learning.” Even in 1600-1611. the Frenchman Margeret, who lived in Moscow at that time, testified that “the people hated foreign sciences, especially Latin” (“State Russian state"). Nevertheless, the objective need to assimilate European culture and education took its toll. In just a few decades, they not only stopped being proud of ignorance, but it was precisely in it that they began to see the source of the unrest that shook Russia. This is what he wrote in 1660. Paisiy Ligarid: “I was looking for the root... of the spiritual illness that struck the Russian kingdom of Christ... and finally I came up with and found that all the evil came from the fact that there are no public schools and libraries.” Enlightener Yuri Krizhanich in his “Political Thoughts” he saw ignorance as the main reason for Russia’s economic lag.

In the second half of the 17th century, four main approaches to education emerged: Old Believer-teacher(Archpriest Avvakum); Byzantine-Russian(Epiphany Slavinetsky, Fyodor Rtishchev, Karion Istomin); Latinophile(Simeon Polotsky, Sylvester Medvedev); Slavic-Greek-Latin(Likhud brothers). Supporters of Greek saw in it a source of strengthening Orthodoxy in the fight against the Latin heresy, while their opponents saw in Latin the basis of secular culture. The listed approaches largely formed the content of the later (19th century) dispute Westerners And Slavophiles, which has not stopped today.

Already Tsar Alexei the Quiet, not satisfied with the elementary primary education received by his sons, ordered them to be taught Latin and Polish and even called Simeon of Polotsk to be their tutor. Tsar Fedor Alekseevich(1661-1682) sent students to the “German school” to study pharmacy.

During the 17th century, schools and other educational institutions became widespread not only in Russia, but also in Ukraine and Belarus, which were under the rule of the Polish-Lithuanian state. In the struggle for liberation, they established fraternities from representatives of the most diverse classes, and on their basis - fraternal schools. Even the charters of Lviv and Lutsk schools have been preserved. " Grammar of the Slovenian language", published in 1618 by the teacher of the Kyiv fraternal school Melenty Smotrytsky(c. 1578-1633), in 1648 it was published in Moscow.

School Kyiv Epiphany Brotherhood, which opened in 1615, turned in 1645 into the first higher educational institution in Russia - the Kyiv Fraternal College, which later (under Peter I) received the status of an academy. From its walls came Epiphany Slavinetsky and Simeon of Polotsk, who organized Greek-Latin schools in Moscow, most of the rectors and prefects of the famous Slavic-Greco-Latin Academy were its students, Peter I relied on the Kyiv Academy in his reform activities.

In Russia itself, one of the first Greco-Latin schools was opened in 1649 at the Chudov Monastery, although not for long, since its leader was exiled to Solovki on charges of unbelief. In the same 1649, the okolnichy, teacher of Tsarevich Alexei Alekseevich Fedor Rtishchev(1626-1673) founded at his own expense a school at St. Andrew's Monastery, headed by Epiphany Slavinetsky. Rtishchev himself became his listener. In the 60s The school of the Spassky Monastery opened, where the government sent young clerks to study Greek and Latin. The first public school of advanced education, Typographic School, opened in 1681 by decree of Fyodor Alekseevich.

In 1687, somewhat delayed due to the death of the Tsar and the unrest of the Streltsy, it was founded in Moscow Slavic-Greek-Latin Academy. According to S. Polotsky’s plan, only Orthodox Christians and Russians were to be accepted into it. It taught both spiritual and secular sciences (physics, logic, jurisprudence, philosophy, languages). The main teachers of the academy were Greek monks, doctors of the University of Padua, brothers Likhud, Ioannikiy(1639-1717) and Sophrony(1652-1730). They selected teachers and taught logic and rhetoric themselves. Soon the Old Russian clergy achieved their removal and deportation to a provincial monastery.

Only five years later the brothers were allowed to settle in Novgorod, where they immediately opened a Slavic-Greek-Latin school, modeled on the Moscow one.

Despite everything, the development of education became irreversible by the end of the 17th century. As historian S. Smirnov writes, thanks to the academy, “Russians came to terms with the idea of the benefits of science.”

The spread of education was greatly facilitated by the growth printing. In 1634 the first " Primer» Vasily Burtsev(costing only 1 kopeck, it quickly sold out), in 1648 “ Grammar» M. Smotritsky, in 1687 - " Reading for training" - multiplication table. During the 17th century, the Printing Yard in Moscow (which employed about 200 people in the middle of the century) published 300 thousand primers and 150 thousand religious books (483 titles in total), books of secular and scientific nature, the publication of handwritten books did not stop. In the 60s In the 17th century, a bookstore opened in Moscow, where one could buy “Merry Polish Stories”, and “The Chronicle of Pseudodorotheus”, and “Books of Military Formation” and “Chronograph”, and bestiaries based on European models, and “Disgrace (that is, a review - V.T.) of the entire universe, or a new atlas,” and new maps of Russia, which greatly expanded during the 17th century.

Historical thought developed, the geography of not only aggressive but also exploratory campaigns expanded. The Yana and Indigirka rivers were discovered, expeditions reached Kolyma and Baikal. In 1648 the expedition Semyon Dezhnev And Fedota Popova passed through the Arctic Ocean to the Pacific, discovering that Asia was separated from America by a strait, in 1647-1651. Erofei Khabarov sailed along the Amur up to the mouth, in 1697-99. Cossack Pentecostal V. Atlasov explored Kamchatka.

Questions and tasks

1. What features of the 17th century made it transitional in the history of Russian culture?

2. Is it possible to say that the sociocultural conditions of Russia contributed to belief in the “good tsar” and imposture?

3. What was the essence of the church schism XVII century and what are its consequences?

4. How was “secularization” expressed in the artistic culture of the 17th century, which of its monuments, in your opinion, are most characteristic?

5. What approaches to education existed in Russia in the 17th century, which one prevailed?

6. What can be said about the science of the 17th century, what factors contributed to it?

Berezovaya L. G., Berlyakova I. P. Introduction to the history of Russian culture. M., 2002.

Culturology. History of culture / Ed. A. N. Markova. M., 2001.

Panchenko A. M. Russian history and culture. St. Petersburg, 2002.

Panchenko A. M. Russian culture on the eve of Peter’s reforms. L., 1984.

Torosyan V. G. History of education and pedagogical thought. M., 2003. pp. 143-145.

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Upbringing and education in the ancient world
- The Origin of Writing in the Aegean Culture
- Education of children and youth in archaic Greece IX-VIII centuries.
- Education and pedagogical thought in Ancient Greece in the VI-IV centuries.
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- Enlightenment in the Hellenistic era
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Education in the Russian state of the XIV-XVII centuries.

The founder of monastic book learning centers was the great Russian educator and religious leader Sergius of Radonezh (1314-1391). In monastery schools it was possible to receive an encyclopedic education for those times.

However, the emphasis in them was not so much on mastering the sum of knowledge, but on moral and religious education and spiritual self-improvement.

On the western borders of ancient Russian lands in the XV-XVI centuries. forms of “book learning” developed, enriched with information about school affairs in Western Europe. The descendants of the ancient Russian population of Ukraine and Belarus, trying to preserve their religion intact, created so-called “brotherly schools” in Orthodox communities. In the XVI-XVII centuries. in the fraternal schools of Lvov, Lutsk, Kyiv and other large cities they studied Slavic and Greek grammar, Latin, dialectics, rhetoric, philosophy, mathematics and other school sciences, interpreted in the spirit of Orthodoxy. Based on fraternal schools Metropolitan of Kyiv In 1632, Peter Mogila founded a higher educational institution - the collegium. Graduates of the Kyiv Collegium received education at the level of Western European scholastic standards. Some of them (E. Slavinetsky, A. Satanovsky, S. Polotsky, etc.) took an active part in the creation of new educational institutions in Rus', which were closer in essence to Western European models, where they studied the so-called seven liberal arts.

It is known that in the 40s of the 17th century. In the Moscow St. Andrew's Monastery, boyar F. M. Rtishchev founded a school, whose teachers were graduates of the Kyiv Collegium Arseny Satanovsky, Epiphany Slavinetsky, Damaskin Ptitsky, focused on the Greek school tradition.

In the mid-60s, an advanced school was opened in the Spassky Monastery in Moscow by Simeon of Polotsk, a champion of Latin orientation. He set before this school the task of training especially trusted officials of the personal office of Tsar Alexei Mikhailovich, clerks of the Order of Secret Affairs. Particular attention was paid to the study of Latin, which at that time was the language of international diplomacy. In 1681, Hieromonk Timofey opened a Printing School at the Moscow Printing Yard.

In the Epiphany Monastery in Moscow in 1685, a school was opened by doctors from the University of Padua, Greek hieromonks brothers Ioannikiy and Sophrony Likhud. They set themselves the task of creating high school, since it already existed in Russia, but the highest.

In 1687, the first actually higher educational institution in Russia was opened in Moscow - the Hellenic-Greek, later the Slavic-Greek-Latin Academy, whose graduates became figures of enlightenment already in the Peter the Great era of the development of school affairs in our fatherland - the poets A. Cantemir, K. Istomin, mathematician L. Magnitsky, the first Russian doctor of medicine P. Postnikov and others. The initiator of the creation of this Academy was S. Polotsky.

The academic course began with a preparatory class, which was called the “Russian school.” After him, the students moved to the “school of Greek book writing”, then began to study grammar. Rhetoric, logic, physics and literature were studied in both Greek and Latin. Textbooks on these subjects were compiled by the Likhud brothers, who followed the models of textbooks from European universities. It should be noted, however, that educational material was comprehended from the standpoint Orthodox teaching. For example, “Rhetoric,” according to Likhudov’s definition, should not only teach one to speak beautifully and rhetorically defend one’s position, which is typical for Western European Renaissance culture; its purpose in Russia was defined differently - to help students learn to defend Orthodox spiritual values. This approach to learning was typical for all educational institutions of that time.

It should be noted that the boundaries between secondary and higher schools in Russia in the 17th century. were blurry. Everything depended on the level of education of teachers and the goals of the educational institution. For example, the Zaikonospasskaya school of Simeon of Polotsk was close in nature to a higher educational institution of the European type. The position of headman of this school was held by a Muscovite, Russian poet Sylvester Medvedev. Latin language taught according to known in Europe methodological manual Jesuit Alvar, and the course of study included literature, rhetoric, dialectics, philosophy and theology.

This type of school provoked a sharp protest from the Orthodox Moscow public, who feared that along with this direction of school education, Western European “heresies” would penetrate into Russia. The extreme exponents of this position were the Old Believers, who fought against Latin influence, but were also suspicious of Greek influence. Their ideal was the tradition of monastic education that had developed in Russia by the 17th century. It should be noted that Moscow rulers preferred to focus on the Greek school and the Byzantine education system. The printing school at the Printing House (1681-1687) was just an example of such an educational institution. The Greek language teacher at this school was Muscovite Karion Istomin, teacher of Tsarevich Pyotr Alekseevich, author of many textbooks.

The combination of many facts allows us to conclude: Russia XVII V. Instead of a Western university, I received a kind of theological seminary. Despite quite broad program training, only those disciplines were taught here that did not contradict Orthodoxy and contributed to the training of faithful servants of the Tsar and Patriarch.

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Education and culture in the 17th century Completed by: Egor Naleikin, 7th grade student K

Work plan for the presentation: 1. Education. 2. Publishing printed books. 3. Scientific knowledge 4. Russian pioneers. 5. Literature. 6.Architecture. 7.Painting. 8. Theater

Education: In the 17th century, the need arose to spread literacy and education. The vast majority of peasants and women remained illiterate. For the 17th century, the most common form of education remained at home.

Education: In the 17th century, there was a need for literate people. They appear both in cities and villages, where “literate” people opened schools. The nobles invited teachers from abroad for their children, so in Rus' they began to teach foreign languages. The printing house produced educational books, incl. "ABC."

Production of printed books: In the second half of the century, the production of printed books increased. The printing house produced more than 300 thousand primers and 150 thousand church educational books. Most of them have become accessible to different segments of the population.

Release of printed books: In 1687, the Greek brothers Likhud opened the first higher educational institution in Russia, the Slavic-Greek-Latin School (later the Academy).

Release of printed books: Simeon of Polotsk is a learned monk, writer, translator, who contributed to the development of domestic education.

Scientific knowledge: Scientific knowledge was still in its infancy. Many technical innovations were delivered to Russia from abroad. The main source continued to be books by Western European authors translated into Russian.

Scientific knowledge: In 1678, the first printed history of the Russian state from ancient times to the 70s of the 17th century was published - “Synopsis”, which became popular. In 1678, the first printed history of the Russian state from ancient times to the 70s was published 17th century – “Synopsis”, which became popular

Scientific knowledge: Extensive information about foreign countries was collected and summarized by Russian ambassadors. Interesting information Ambassador N. Spafariy gathered about China and the border territories of Siberia.

Russian pioneers: Semyon Ivanovich Dezhnev began to develop Eastern Siberia and the Far North. In 1647 In 1648, he undertook a voyage along the coast of Chukotka, being the first to open the strait between Asia and America.

Russian pioneers: Vasily Danilovich Poyarkov in 1643-1646. led an expedition studying the Amur, and was the first to sail the Pacific Ocean.

Russian pioneers: Yenisei Cossack Mikhail Vasilyevich Stadukhin organized a campaign to the Oymyakon and Anadyr rivers and reached the Sea of Okhotsk. Northeast Siberia - area of research and hiking by Stadukhin

Literature: New phenomena also occurred in literature. It ceased to be only ecclesiastical; the first secular works appeared. In the 17th century, outstanding works of oral literature began to be recorded - epics, proverbs, songs, and spells.

Literature: The first work in the form of an autobiographical story was the “Life” of Archpriest Avakum, the value of which lies not only in the ordeal of the leader of the Old Believers, but also in the figurative language, exposure of social injustice, etc.

Literature: Avvakum Petrov or Avvakum Petrovich (November 25 (December 5) 1620, Grigorovo, Nizhny Novgorod district - April 14 (24), 1682, Pustozersk) - a prominent Russian church and public figure of the 17th century, priest of the Russian Orthodox Church, archpriest, author of numerous polemical essays.

Architecture: One of the most striking monuments of the era was the Terem Palace of the Moscow Kremlin, created in 1635-1636 for Mikhail Fedorovich by architects B. Ogurtsov, A. Konstantinov, T. Sharutin, L. Ushakov. The palace was richly decorated with multi-colored tiles, carved white stone trim, gilded roofing, and colorful patterns. All this gave him a fabulous look.

Architecture: Another outstanding architectural monument was the country summer wooden palace of Alexei Mikhailovich in the village of Kolomenskoye near Moscow. It was distinguished not only by its size (there were three thousand windows alone), but also by the beauty of its decoration, the pretentiousness of Russian folk ornament in the design of windows, trim, doors, and roofing.

Architecture: At the end of the 17th century, a new style appeared in the development of Russian architecture, called Naryshkin or Moscow Baroque. Its distinctive features were multi-tiered, upward direction, multi-colored rich decoration of the buildings. The most striking examples of Moscow baroque were the bell tower of the Novodevichy Convent and the Church of the Intercession in Fili.

Painting: Paintings in the 17th century, as before, were represented mainly by icons. What was new was that there was an increased desire to depict not only religious subjects, but also daily life of people.

Painting: Art centers emerged, the most famous of which was the Armory Chamber in Moscow. An outstanding master of painting was Simon Ushakov (1626-1686). The central place in his work was occupied by the image of the human face. His most famous work, repeated many times by the author, was “The Savior Not Made by Hands” by Simon Ushakov

Painting: A new phenomenon in Russian painting in the 17th century was the emergence and development of portraiture. If in the first half of the 17th century portraits (parsuns) were painted in the old icon painting manner (with egg paints on a board), then in the second half of the century they were created in a completely different way - oil paints on canvas.

Theater: A new phenomenon for Russian culture was the opening in 1672 of the first theater in Russia at the court of Alexei Mikhailovich. Previously, theatrical performances were performed only in fair days buffoons and actors for the crowd. The main character of these performances was Petrushka, who spoke the folk language with all its rudeness and harshness.

Theater: Now the king instructed the pastor of the Lutheran church, Gottfried Gregory, to create a court theater for the elite according to the Western model. The pastor assembled a troupe of 60 foreigners (mostly Germans), who performed plays on biblical themes. Some performances were staged in German. The performances were usually attended by the tsar, his inner circle, and relatives.

Theater: Johann (Yagan) Gottfried Gregory (German: Johann Gottfried Gregory; 1631, Merseburg - 1675) - parish teacher in the Lutheran Church of St. Michael, in 1670-1675 - pastor of the community of Sts. Peter and Paul in the Moscow German settlement, one of the organizers and directors of the first court theater in Russia.

Bottom line: Thus, the main distinctive feature The development of Russian culture in the 17th century marked the beginning of the process of reducing the dependence of national culture on the church.

Sources of information: 1. https://ru.wikipedia.org/wiki/ 2. http://xn--24-6kct3an.xn--p1ai/

Creation of private schools in Rus'

From a modern perspective, the institutions being created could not be fully called a school. Education in the 17th century in Russia can be briefly described as primary. In addition, spiritual people with their own rules worked as teachers. For their work they received compensation in the form of food.

Some “ABC books” are interesting to study. These are preserved handwritten and printed books for reading by children who already have basic reading skills.

In addition to the texts for reading, the alphabet books provided recommendations for teachers - how to teach reading, rules of behavior at school, church and even at home.

Education in the 17th century in Rus' did not imply the permanent residence of children at school. Students, as now, went to classes in the morning and returned home in the afternoon. Knowledge was available to everyone without exception, rich, poor, and wretched.

Printed manuals are a good help for learning

The advent of the ability to produce printed books had the best impact on education in the 17th century. At each lesson, the prefects at the school handed out books to the students to study.

In Moscow, they began printing primers that even the poorest segments of the population could buy. Such books, costing only 1 kopeck, were very popular.

It is noteworthy that the alphabet, written by Deacon V. Burtsev, was sold within one day in the amount of 2,400 pieces.

Schools instead of individual tutors

In the newly opened educational institutions, in addition to Russian grammar, Latin and Greek were taught.

In addition to the obligatory observance of order and ideal cleanliness, it was forbidden to slander a comrade and call them offensive names. This is how a kind of corporate solidarity was born.

Teaching methods in the 17th century

If we consider education in the 17th century, its uniform methodology completely coincides with the norms in force in schools and Greece. The main subjects were writing, reading, counting, and singing.

In addition to secular education, lessons on the basics of religion were mandatory. In addition, basic knowledge in the field of liberal sciences was given. These included: grammar, astronomy, music, dialectics, rhetoric, arithmetic.

The alphabet books contained various poems, which children learned and recited by heart. Students were also taught the basics of versification and taught to write letters to high-ranking officials.

The rules written in the alphabet books were followed in all schools, so we can confidently say that education in the 17th century was a unified teaching methodology, which later formed the basis of all education.

The nuances of studying in Rus' in the 17th century

Despite the development of science, school classes began and ended with the word of God. Yes, this is understandable, because the teachers were clergy.

But it was the priests who spread the idea of general education and universal literacy. It was believed that people needed knowledge to understand the significance of faith and concepts of morality. You must be able to read mainly in order to independently study and understand the entire secret meaning of what is written.

The main goal of education in the 17th century in Russia was to educate a moral person who knew the basics of Christianity and had reading and writing skills.

Development of education in Russia in the 16th century. Education in Russia in the 17th-19th centuries

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Education in the Russian state of the XIV-XVII centuries.

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Creation of private schools in Rus'

Printed manuals are a good help for learning

Schools instead of individual tutors

Teaching methods in the 17th century

The nuances of studying in Rus' in the 17th century

A new level of education gave impetus to the development of art