Promissory of business in the first half of the 19th century. 1803, February 20, 20 decree on the release of helpers of their villagers to freedom for the laying of minds, on mutual grounds of founding

3) The camp of the rural inhabitants and the krіpatstvo The number of classes of black-haired villagers, palatsovs, villagers of church and economic (after the selection of church lanes), nareshti, yasak іnorodtsіv are angry at the camps of state villagers; with whom "skarbnitsa" є

L. Dodatkov's respect for the attachment of the peasants 1. About the attachment of the peasants The text of our book contains a short history of literature about the attachment; it is appointed there that:

EUROPEAN LAW, EUROPEAN LAW AND THE LAW OF EUROPEAN SPLIES The term "European law" is used to define this part

Strong villager

Krіpatstvo - tse sukupnіst soverzhnyh zakonіnі, scho krіplyuvali villagers to the singing land of the land, and also put the villagers at the fallow land vіd zemlevosnі.

To put it simply, the essence of the bond was in the fact that the villagers “attached” to their land allotment and that of the singing feudal lord (patron), moreover, the “attachment” was to the scum. The villager did not immediately drink from his land allotment, but as if he was trying to get in, he was turned back like a primus.

Ring out if you talk about the krіpatstvo, hang on to Russia. Ale in Russia, krіpatstvo was introduced only in 1649 roci. And in Western Europe, it dawned from the ninth century.

Not rich from the history of this phenomenon

Fortress supports the singing stage of the development of the state. Ale, the oskіlki of the developments of different lands and regions went in different ways, those frills in different lands were in different species: here a small vіdrіzok was crying for an hour, here it was saved for our hour.

For example, in England, France, and part of the Nimache region, the cremation began in the 9th-10th centuries, and in Denmark, similar regions of Austria - only in the 16th-17th centuries. For example, in one region, for example, in Scandinavia, the phenomenon developed in a different way: in the middle Danish, it formed behind the German language, and in Norway and Sweden, it practically didn’t exist. So the very nervousness of the kripastvo arose.

In Tsarist Russia, the fortress widened widely in the 16th century, and was officially confirmed by the Council of Rules in 1649.

The history of Russian law enforcement

Cathedral tribute 1649 the remains of the krіpatvo in Russia, but the process of stepwise krіpachennya of the villagers trivav centuries. In Old Russia, most of the lands belonged to the power of princes, boyars and monasteries. With the strength of the Grand Duke's power, the Daedal, the tradition of rewarding serving people with great maetkas was more and more established. "Attached" to these lands, the villagers were especially free people and laid out lease agreements ("orders") with an assistant. At the singing term, the villagers could freely lose their land and go to the Russian language, having culled their goiter like a helper.

ale 1497 roku the exchange of the right to transfer from one keeper to another was completed in just one day: Yur'ev day - 26 leaf fall.

S. Ivanov "Yur'ev day"

In 1581 roci Letters of slashes and Yur'ev on the day and inserted Commandments of Lita(Vіd "commandment" - a mandate, a fence) - a term that, in some regions of the Russian state, harrowed the village vihіd on the autumn Yur'єv day (referring to article 57 of the Sudebnik 1497).

In 1597 roci the assistants take away the right to rozshuk the peasant-vtіkach for a stretch of 5 years and to return to the vlasnik - “urochnі lita”.

In 1649 roci Soborna ukladannya skasuval "urochnі lita", zakrіpivshi in this way lineless rozshuk vtіkaіv villagers.

Cathedral tribute 1649

It's out to marry Tsar Oleksiy Mikhailovich. In fact, at the price of the new Russian laws, the power of the landowner was established over the villagers, who worked from this land. Now, the villagers didn’t have the right to forfeit their money and go to another ruler, or else stop working on the land, for example, destroy it to the place of earning money. The villagers were attached to the ground, and the name appeared: strong right. When the land was transferred from one helper to the next time, practitioners were transferred from it. So the nobleman has the right to sell his krіpak to another lord without land.

Tsar Oleksiy Mikhailovich

Ale, nevertheless, the krіpatstvo vibrated in the form of slavery: the new sergeant maw gave the purchased farmer a gift and provided him with the necessary mine. In addition, the master of the day has power over the life of the peasant. For example, we can see the history of the helper of Saltichikh, as she drove her krіpakіv and bula for tse punished.

Darya Mykolayivna Saltikova on a premium Saltichikh- the Russian helper, who has gone down in history as a sadist who has been vitiated and serially beaten in dozens of her granddaughters. By the decisions of the Senate, that Empress Katerina the Other won’t be spared the stovpov’s noblewoman’s worth, she was condemned to a final conviction at the monastic vault, and she died.

Having widowed twenty-six years from the city, she took away from her own widows about six hundred villagers from the shirts, ruffled from the Moscow, Vologda and Kostroma provinces.

During the life of a man, Saltichikhoy did not rush to the point of assault. Tse bula sche kvitucha and the woman is so godly, that about the nature of mental illness on Saltikova can only guess. From one side, she behaved like a believing person, from the other side she repaired the right mischief. Approximately through pіvroka after the death of a man, she began to regularly beat, more importantly with a log, a servant. The main drives for the early warning were inconspicuously remember the pidlogs, or inaccurately early. Katuvannya was started from the fact that the villagers howled, that they were guilty, hit with an object, that they were eating under the arm (mostly it was polyno). The guilty one was then flogged by grooms and hayduk, an hour before death. Step by step, the severity of the beatings became strong, and the beatings themselves became trivial and thinned. Saltichikha could douse the victim with sprinkles or scorch his hair on his head. So she won the hair for rolling hot curling irons, as if she lashed the victim by the ear. She often dragged people by the hair, and with whom she beat their heads against the wall for a trivaly hour. Bagato killed by her, for the words of evidence, not a few hairs on their heads; Saltichikha tore her hair with her fingers, to testify about her physical strength. Victims were starved and tied to golems in the cold. The Saltichikha loved to drive in her namesake, as if in the next hour we would be able to come home. At the fall of the leaves 1759 p. under an hour of tortours, when the mayzha were stretched out for doba, she drove in the young servant Chrysanf Andreev, and then with a hand beat the lad Luk'yan Mikheeva.

Pan i yogo kripaki

In 1718-1724 pp. the tax reform was adopted, as if the peasants were stuck to the ground.

In 1747 roci the assistant was already given the right to sell his krіpakіv from recruits (recruited for military service from military duty or hired), be it a person.

I. Repin "See the recruit"

At 1760 roci the helper takes away the right to send villagers to Siberia.

At 1765 roci the helper takes away the right to send the villagers to Siberia, and to the convict labor.

In 1767 roci the villagers were forced to give petitions (skargi) to their assistants especially to the emperor.

In 1783 roci the fortress expands to the Livoberezhna Ukraine.

Like Bachimo, the stalemate of the peasants as assistants gradually expanded, and, later, the camp of them grew: the assistants began to sell and buy kripakiv, to make friends and see the zamіzh for their swag, which we read in the works of Russian-classical writers.

Under Peter I, the fortress continued to change, which is confirmed by a number of legislative acts (revisions of those others.). Revizsky kazky- Documents that reflect the results of the audit of the taxable population of the Russian Empire in the XVIII - I half of the XIX century, which were carried out with the method of per capita taxable taxation of the population. Revizsky kazkas were by name lists of the population, which were named after the father, that name was the name of the ruler of the court, the yogo century, the name was that according to the father’s members of this family from the appointed century, put up to the head of the family.

Feather, yakim Oleksandr II, signed the Decree on the skasuvannya krіpatstva. Sovereign Russian Museum

In localities, revizsky tales were formed by representatives of the municipal administration, in the villages of sovereign villagers - by elders, in private volodynia - by assistants and managers.

In the intervening periods between revisions, revision tales were clarified. The fixation of the presence or the presence of an individual at the time of the current appearance was vibrated, and the reason was fixed in the time of the day (he died, in the bigs, in the villages, in the soldiers too thin). All the clarifications of the revision tales lay down to the onset of fate, that skin "revision soul" was vowed to prepare for the onset revision to inspire people at the time of death, which allowed the powers, from one side, to raise the selection of a soul tax, and from the other, to create a wicked mind we read in M. U. Gogol's poem Dead Souls.

For Peter, a new class of seasonal kripakiv, attached to factories and factories, is also being created.

And Catherine II to her lovers, nobles and numerical favorites bestowed close to 800 thousand. sovereigns and pets of the villagers.

Creativity was visible to the greater part of the nobility, but the Russian tsars realized that, in essence, it still does not care much about slavery. Oleksandr I and Mikola I spoke about those who needed to be told about the system, but only about Oleksandr II in 1861, for which he took away the name of the Willer.

Zvіstka about vіdmіna krіposnogo prava

Chi bula Church near the new clogged?

150 years ago, on the 19th of the fierce 1861 year, Russia’s fortress was sacked. Through the second century, we will guess the date - and it’s not out of the question. Even more of the problems of our modernity take the cob from the krіpatstvі, from the psychology of mass generated by it. And yet there is one more aspect that is important for an Orthodox magazine. To ask a lot of people: why didn’t the Church raise a voice against the zhakhiv of the kripatstv? More than that, some of the Church directly resounds in the ideological support of strong law. How was it true? Oleksiy Lvovich Beglov, Candidate of Historical Sciences, Senior Researcher at the Center for the History of Religion and the Church, Institute of Global History of the Russian Academy of Sciences.

The largest feudal lord

Zahalnovidomo, that among the middle Russian Church itself was the largest feudal lord, led by kripaks. Why is it so?

Meni zdaєtsya, tsya theme vimagaє ґruntovnoї vіdpovіdі. I’ll start from the fact that it’s necessary to separate two speeches - in a first way, churchly landed, and, in a different way, volodynnia with kripaks.
The problem is that our high-school statements about the Middle Ages, like the era of prosperity, are far from reality. “Povnotsіnne” krіpatstvo, so that the peasants are more attached to the land and, more, the actual transfer to private chi of the corporate power of the landlords, viniklo dosit pіzno. In Russia, it became only in the 17th-18th centuries, and the rise of that strength, as we associate it with all sorts of zhahs and zhorstokost - the other half of the 18th - the first half of the 19th century.

Until the 16th century, most of the farmers were especially free people. The stench - especially as a bulk - volodil the earth, robed it, and could move freely. So, it’s true, during the hours in Kievan Rus there were different categories of inappropriate diggers - buy, serfs, but the quantity of the bula was remarkably small.

To that, if we say, that the monasteries and episcopal sees have taken over the villages - it is necessary to be wise, that they have taken over the lands inhabited by free community members. These community members cried to the ruler of the earth, that the Church, a singing tribute, and with a singing rank they can be called orendar. If there were no borg after them, the stench could drink from the whole earth wherever it is. They didn't stink as creeps.

Ale so Bulo until the XVI century. And then, more folded historical processes began, if, on one side, emancipation began in the Western European lands, then the village communities swelled in the feudal fallow land, on the other side, settlements settled in Europe, navpak Navit it is possible to conduct a mental cordon - on the exit from Elbi. The process of the “new zakrіpachennya” having hoarded the pivnіchno-skhіdnі lands of Nіmechchini, Poland and, trohi pіznіshe, Moscow Rus. The reason for us is ahead in the economy: at that time the Baltic Sea coast became the breadbasket of Europe, moreover, the land attached to agriculture was plentiful, and there was little labor force. That is why the villagers jumped hard to fasten to the ground. In Germany and Poland, the initiative of helpers, and in Russia - the powers. Zvіdsi and poslіdovne zamezhennya rights of villagers to exit from the land (introduction about the "forbidden fates"), and the results and zovsіm skasuvanny Yur'ev day of the end of the XVI century.

If you need to understand that all of the XVII century is the hour of active consolidation of the villagers by the power itself. The state came out of fiscal needs: if people are hard-wired to the ground, then it’s easier to take taxes from them. Obviously, the villagers in the quiet lands that the Church lay, also become attached to the ground. The private fortress is already the 18th century, the era of the growth of the nobility, the growth of its self-confidence and autonomy from other countries.

Barn. Oleksiy Venetsianov.1821

Particular reflections bv. More precisely, reflection, and strong, bula z іnshoy nourishment: how can the Church ignite the earth? Still hanging, the polemic of the non-possessors and the Josephites, which in the XV-XVI centuries ended with the defeat of the Josephites *. And just like that, the food was sung positively - so that the Church can rule the lands, then within the framework of this concept, the Church marveled at the speech. In the 17th and 18th centuries, the civil controversy about the city of volodinnya krіpakami buv. Moreover, the volodinnya lands and villages looked like the remaining pledge of church independence in the face of an absolutist power, as it insists more and more on the rights of the Church.

Ale zakrіpachennya villagers - tse, from the look of the Church, nourishing the economic policy of the state. In this sphere, the Church did not respect for the need to intervene, the shards of the causal process for her. And the axis of the food about the church land was fundamentally different - even if the food was about the internal black ustriy.

Here, perhaps, it is necessary to explain, the stars were taken from the Church of the earth. Most of the land was sacrificed to the monasteries by the boyars and princes, for the mind of the eternal remembrance of the soul. Chi treba bulo pogodzhuvatisya? Chi varto bulo take this land? Chi varto bulo zagaduvati died for such contributions? That is why the controversy boiled here, here they posted food and about the inner workings of the Church, and about її stosunki with royal power.

Bargain. Mykola Nevrev. 1866

It didn’t seem like it was there, but in the 17th century, in the first half of the 18th century, the monasteries were already freed not just by lands, but also attached to these lands by peasants. How can you align the camp of these peasants with the camp of the kripakiv, what liege for the helpers? Who was worse?

The camp of the monastic villagers was significantly better. Especially in the 18th century, if the nobles had virtually no control over their kripaks. The possibility of a private landowner's swaville was rich in wealth, lower in corporate lords - monasteries, episcopal departments or a state. There is evidence in the historical literature that among the villagers of the other half of the 18th century, the church villagers were respected by the most privileged category of bagmen. Pomishchitsky villagers teased them.

The reasons here are kіlka. In the past, in the monastic volodynias, the atrocities of helpers were turned off - the chants did not rob the swing for the honor of the kripaks, the chents did not roll the yard people (such, to the point, they didn’t have a bang), they didn’t rule the dogs, they didn’t drink the villagers and they didn’t play them at the card. Moreover, the villagers were parathians of the monastic churches, and the monasteries were engaged in their spiritual indoctrination, fought with drunkenness, with debauchery.

On the other hand, the church institutions were very important about the productivity of their lands, and the maximum productivity cannot be achieved by a harsh exploitation. Zhorstoka exploitation can only be seen in the short term, monasticism marveled far ahead, thought strategically, and all the juices from the villagers did not shy away from it.

Zagalom, the biggest was the camp of the villagers, which belonged to the assistants, on the other place stood the sovereign villagers (the power was placed before its villagers more formally, lower monastic authorities, and formally the setting turned into a zhorstokistyu hour), and, nareshti, it was more beautiful for the church villagers.

How did this viable idyll end?

It ended with Catherine's decree of 1764 on the secularization of church lands. Mayzha, all the land owed to the monasteries (and, obviously, that it was inhabited by the villagers) was stooped at the power of the state, and the monasteries saw the place from the treasury of a penny utrimannya - very wretched. In Western Ukraine, the wines stretched for ten years. Until the end of the 18th century, the Church did not lose its annual krіpakіv. The share of these many monastic villagers (the stench began to be called “economy”, to that which the collegium of economy cared for them) was cumulative, the shards of these villagers began to actively distribute in private hands to Katerina’s eagles.

Goloshennya about sales of kripakiv. Newspaper "Moscow Vіdomostі", 1797

A Christian cannot be a slave

Let's move from the 18th century to the 19th century. How were the words 'yanophiles' put before the strong right? Did they stand on the Orthodox positions?

Words of yanophiles are directly Russian thoughts, as one can call Christian-oriented elements of intellectual liberalism. To that, the stench of the stench was slandered by the principle. In addition, the stench vvazhali yogo alien to Russian life, a phenomenon introduced by Peter's reforms. *** More than that, a lot of words, for example, Yuriy Fedorovich Samarin, were active promoters of the villagers' permission project. Being landlords themselves, until 1861 they let their kripaks free, and I especially respect them - from the land. They killed the stench from the Christian mirkuvans. "A Christian can be a slave," wrote Oleksiy Khom'yakov, "but can be a slave-owner."

Ale here I am guilty of zrobiti important guard. If we are talking about the krіpatstvo, then let's sound maєmo on the authority of the helpers over the villagers. Ale іsnuvala іnsha zalezhіnі villagers, yak zagaduyut richer. I'm on the verge of fallow land in the village community. Most of the Russian peasants (Crimea of ​​Siberia and Pivnochi of the European part) lived in communities. The very bulk lay the land, which was shared between the villagers after regular transfers. If the rocks of the same community acted as a collective payer of taxes, then it would collect the serious fallowing of the villagers in the community itself. The gathering itself, the village world, virishuvav, as if to divide the earth, to let the villager into the pilgrimage to the monastery (for example, the mass of the Reverend Basilisk of Siberia crossed over to consecrate its life to blackness, the oskelka was afraid of paying the taxpayer). The fallow land of a peasant in the bulk of the post-1861 rock was saved, but it was strong enough. The security of this “communal community” was underestimated in the era of the freedom of the peasants. I most of all underestimated the meaning of the word 'yanophiles'. Aje stinks respected the village community with the ideal of a social order. Here a paradox arose: being zatyatymi opponents of the landowner and the sovereign krіpatstva, the stench jumped to save the communal krіpatstvo - not wisely, that the mine was uplifting.

And why did the Church stand up to the defenders of the villagers, how did they recognize the znushchan from the side of the helpers? What are the same applied?

Apply such boules, but, unfortunately, it did not become a church-wide policy. Shhorazu tse buv feat of specific osіb - chentsіv or parafial priests. The best example of a butt is if St. Ignaty (Brianchaninov), being at that time an archimandrite, fought for the help of Strakhov's assistant, who mocked the kripaks and followed the parish priest, who victorious. Buli and other butts, not like that, maybe, yaskrav. However, there was no mass protest of the clergy.

There is also a need for detailed explanations. We can’t understand the richness of our co-workers, what was the camp of the rural priests in the 19th century. The stench lay in full in the likeness of the ministerial assistants, as in the most part they humiliated the churches, and in the form of the ministerial authorities. The helper swaville spent an hour not only the villagers, but also the strong priests. It used to be that the priests ran dogs (like, before the speech, they clucked dogs and chents, who lived as hermits near the forests - such a state was not befitting to the misters' assistants). In Lєskov, in the story “Old Rocks of the Village of Plodomasova”, there is an episode, if the helper (for example, we said this day, “lawless”), who was wrong with the court-helper Donka and mushuvav її to zamіzhzhya, zmushuє parfialny priest їх povinchati. Primushu simply: throw youma zashmorg on shyu. Chi not povinchaesh - povishu. Similar stories bulo, maybe, chimalo, even though the documentation stinks badly.

Why is the thought that the draft manifesto of 1861 about the permission of the villagers was written by St. Philaret (Drozdov) of Moscow?

In truth, taking part in the development of a document on the head of the editorial committee of Count Panin. The saint, taking as a basis the project of Yu.F. Samarina that yakіsno yogo rebuffed. New version of St. Philaret, with minor changes, becoming the text of the Manifesto on February 19, 1861.

Ale here also requires an explanation of the historical context. On the right, in the fact that, until the middle of the 19th century, lands were reappearing in the Church - not villages with peasants, but foxes, fish, crafts of the lands, and some rilli. Tse їm bestowing order. So the axis, on the eve of 1861, began to expand a little in the middle of the church, that for the permission of the villagers, a new secularization of church lands would be given out, that the land would be given away privately to the peasants, privately to the helpers. There was a paradoxical situation - the clergy of the villagers were roaring with vigilance: lest there be such a pressure of the Church behind them.

So from, St. Philaret, having written a special note (such as the selection of recommendations for the draft manifesto), it would be better if you didn’t work so well, so you can’t call the will of the villagers from the forfeits of the church land.

The sacrificial cauldron at the altar is holy. Ilarion Pryanishnikov. 1888

And in the 19th, and in the 20th century, and in our day, there are people who are negatively placed before the Manifesto of 1861 rock, like they respect that it was not a far-fetched, ill-conceived act, which as a result led to the revolution of 1917 rock. Chi can Bulo in quiet minds carry out the permission of the villagers as if otherwise, better?

Here, obviously, it is easy to prove that history does not know the intellectual way. And yet, the miraculous phrase of Klyuchevsky is guessing, for the justice of the coming day on February 18, 1762 (if Peter III signed the "Manifesto on the granting of liberty and freedom to the Russian nobility") 19 fierce, but only after 99 years. Well, if you speak without jargon, then, in my opinion, the main problem of the manifesto of 1861 was the underestimation of the underwater stone, which is to be avenged in communal violent law. The community was accepted by the power as a guarantee of the political benevolence of the peasants and as a handy zasib to collect taxes. Prote on strategic, "dovgograyuchi" problems that are born in bulk, respect did not turn. In fact, the villagers’ rightful will didn’t happen like that, the manifesto of 1861 became less than the first step to the first.

The guilt of the creeds is to respect the Orthodox Church for an hour. Movlyav, the very zavdyaks of Orthodoxy, a kind of whirlwind in people of humility and humility, wealth was worn richly in Russia, lower in Europe. But to speak about those who are strong - tse evidence of the weakness of the Church, evidence of the fact that faith was purely formal and was surrounded by a purely ritual side. What do you say about you?

Meni zdaetsya, such a glance is rich in what thoughts. For those who are not on the right of the Church, fight for something against any political or economic organization. Everything is good for her, but her own business, spiritually nourishing the believers, she can do it for any way.

Better put food in a different way - how could Orthodox people, helpers, create such inconsistencies with their kripaks? To whom the vada of the Christian vihovennia is clearly visible, but this vada is attached to all that illumined suspense, even far from the sight of the Church. I’m guessing that the savagery and svіllya zachipali not only the villagers, but also the lower clergy, and chentsiv. Also, the problem of kripakiv is the moral problem of the entire Russian society of that era.

I guess, this topic is still insufficiently comprehended by the current church svіdomistyu - perhaps, to those who seem to have been ruined by the more urgent and tragic problems of the 20th century, they are being actively discussed at once. I think that the next hour will be mine - and the same understanding will be given and the imperial period of our history. While the hands did not move - more precisely, the heads.

_____________________________________

* Div. the article "Yosiflyani, likhomani ta IPN" in the lute number "Fomi" for 2008. - Ed.
** Div. A.L. Beglov's article "Unscrupulous blackness" in the Zhovtnevy issue of "Fomi" for 2009 rіk. - ed.
*** Report about the word'anophiles div. in the article "Vichna superechka: zahіdniki i slov'yanofіli" in the linden issue of "Fomi" for 2009 rіk. - ed.

Archpriest Maxim Khyzhiy, Inspector of the Holy Trinity Theological School in Gus-Krishtaleviy, Volodymyr Region, Candidate of Philosophical Sciences

Protector of kripakiv

In 1852, the Holy Synod sent Archimandrite Ignaty (Bryanchaninov) as a deputy to the clergy before the High Commission, as an investigation into violence against the kripaks of the Ustyuz district in the Novgorod province.

The reason for the destruction of the inscription was the cholobitna of the krіpakіv of Strakhov's assistant, written in their words by the parish priest Ivanovsky. Almost all girls, including minors, recognized violence from the pan's side. Victims, brought to the vіdchayu, put their hands on wine. The petition of the krіpakіv mіstsev vlada was regarded as a test before the rebellion, and the priest was called at the storm. Ієrey Ivanovsky buv was beaten by police officers and removed from parish, planted in prison. Yogo sіm'yu was spared the church house, zasobіv for іsnuvannya that was dubbed zlidnі. The share of the villagers was still the greatest: five walkers were arrested and they died aggravated. A punishment command was sent to the maetok in order to forcibly recapture the bred girls and take the wrongdoing.

The last position of Archimandrite Ignaty was to defend the innocent villagers, and the special clergy called out to the patrons of Strakhov, as they wrote to the archimandrite to denounce to the gendarmerie. The investigation lasted nearly two years. Archimandrite Ignaty conducted a re-investigation and, with his firm principled position, succeeded in re-investigation. In the wake of the investigation of the assistants of Strakhov's assistant, it was observed that the opinion of the most important representatives of the noble collection of the province was observed. Priests, like to pass at the right, like a certificate, were attached to the monastery from the savings of their pay due to violence. But it’s much more important than those that the great saint has grown important and important, who go beyond the boundaries:

“Prihovuvannya vile vchinkіv immorality, zabochennya for that іtіnі і nepovaha, and іm more humiliation of reliіgії z'єdnuyuchis, fold the same terrible disgust, yak, little by little, from time to time absolutely conscience to the people and throwing yoga into godlessness, into rage. in particular representatives, it means to belittle the greatest world, be it power, establish religion. Svavіllya gromadyanske zavzhd start your own actions with an attack on the religion and її representatives; but the politics of the well-organized powers, with the power of wise laws, protect the people's faith to the point of faith, as the only mind of love, obedience and patience, on which it asserts and rests, be it lawful power.

Attachment developed in two ways - economically and economically (enslaved). In the XVI century, there were two main categories of villagers - old-timers and newcomers.

The first ones led their statehood and carried out their duties in full obligation, establishing the basis of the feudal statehood. The feudal lord, having started to close them behind him, to avoid the transition to another ruler. At the exit of the feudal lord, the villagers of Mali cried “litn” - a penny deposit that compensates the landowner for the waste of working hands. Others, like newcomers, could not bear the burden of duties and were paid with singing pilgrims, took positions and loans. The stalemate of the ruler was borgovoy, bondage.

For the form of fallow land, the peasant could instantly become an opolonik (practice for half I give birth) or a silversmith (practice for a hundred).

"Black" townspeople lived in the land, which carried the state tax to the power of the sovereign wealth and the whole world, which was imposed on the bulk of the mass. The land plots that belonged to them, the stench could sell or mortgage to other black-drawn people. Most of the township lands were hoarded and bought up by church, secular feudal lords and people from the punishment system.

Attachment of the peasants to the ground started much earlier. Already in the XIV century, between the princely treaties, the goiter was written not to convert one into one black-draught peasants. From the middle of the 15th century, a number of letters of the Grand Duke were seen, which established a single term for all feudal lords for the admission and reception of the villagers. At the same letters, it was pointed out that the goiter was crying for a villager for a penny sum. The rosemary of the “summer” is stale, depending on the fact that the door is near the steppe and the woods, and that is the term of residence.

The main document, which secured the rights of the landowners to the villagers-vtikachiv and bobiliv (single landless villagers, who carry short feudal duties; with the introduction of a poll tax for the peasants), were the census books of 1626.

Legal basis of the Sudebnik 1497

The main pillars of the Russian law of the XV-XVII century were the great princedom (tsarist) legislation (salaries, decrees, spiritual letters and decrees), the “viroks” of the Boyar Duma, the decrees of the Zemsky Sobors, the Galuzev roztashuvannya of orders.

New collapsible forms of legislation are being created - Zagalnorossijskie codes: Code of Laws, Soborne ukladannya, decrees (statutes), which have systematized norms, which have advanced to the main text of the book of shipmen: the statutory book of the rozbіyny order, the book of Pomіsnogo and Zemsky nakazіv. And also, with a new form of legislation, private acts - spiritual letters, agreements (“for the sake of”), which will consolidate power on the earth. "New Decree Articles" became an intermediate mandate for the codification of Russian law in the period between the Judicial Code and the Sobornim Pledges (the first half of the 17th century).

The first legal act that regulates the attachment of villagers to the land, becoming the Code of Laws of 1497, article 57, which established the rule of the Yur'eva day (signing and arranging the term for the transition, payment of "summer"). Sudebnik was compiled for Ivan III in 1497. Vinik the central court-the court of the boyars and the okolnichih, offi cially bulo fenced khabari - "promised", as if fixing the rozmir of the ship's mites Boyars now could not command the "skarzhnik" at the judge.

The first foreign Russian (“great prince”) shipbuilder of 1497 knew the norms of Russian Pravda, common law, ship practice and Lithuanian legislation.

With the head method of the shipbuilder, the buv rose the jurisdiction, the grand duke over the entire territory of the central state, the liquidation of legal sovereignties of the surrounding lands over the regions. At the time of the adoption of the Sudebnik, far from everything was centrally regulated. Restoring its own court instances, the Moscow government for some time was embarrassed to compromise: the order of the central judicial institutions and the pink courts were creating sums (“sums”) of judges, which are formed from representatives in the center of that city.

Since the Russian Pravda was the link of normal and judicial precedents and its own helper for the search for moral and legal truth (“truth”), then the Code of Law became the “instruction” for organizing the judicial process (“court”).

Sudebnik of 1497 year (composed of 68 articles (there are 100 articles to think about).

Art. 1. Judge the court of the boyars and roundabouts. And in court, you can be with the boyars in the okolnichi dyak. And obіtsyanok (khabarіv) boyars, roundabouts, and deacons in the court and in the form of a skarzhnik do not mother. And do not take revenge on the court and do not threaten anyone.

Art. 2. And what kind of skarzhnik you can’t rule, tell the grand duke about such a thing, or speak it up to the one who should know such people.

Art. 57. And the villagers are advised from the volosts, from village to village, one term for the river, for the day before Yur'ev's days of autumn and the day after Yur'ev's days of autumn. Courts of a frail age pay a ruble for a door, and pivtina in forests. About some kind of life for kim rіk, let him go to that vlasnik, and pay a quarter of the yard, and two roki live that pіde get, and pay the wine of the pivdvor.

Taking into account the interests of the noble class of the feudal lords, Sudebnik 1497, having started to centralize the judiciary and the judiciary of the Russian state. Judicial renewal of namіsnikіv according to the Code of Law 1497 was under the control of the central authorities. The highest judicial body, like before, was abandoned by the boyar court (Article 1). At the Sudebnik in 1497, the procedural norms of land calls were broken up to the fate, so that the feudal power of the land was protected (Article 63). Introduced in the culbble scale of Jur'v of the day (26 leisurefold) Yak єdin in Rozzi Thermin Vigilan Sellian Zmіtznilo Krіposnitzka Vladzvnikov (Article 57) in the situation of the Zagonnnya Klasovoi, Borugni Niktntsі XV Tipitta Fair Nizhi 1497 VVIV Mortal Karu for a breaking of feudal-shelled people "- feudal lords (Article 9). For those who were especially unsafe from the look of the panivny class, information about “dashing” people was introduced “shut”, which was the germ of a similar process. The codification of the norms of Russian law, carried out by Sudebnik in 1497, actively adopted the opinion of the Russian centralized state.

the highest step of the feudal power of the feudal lord on the practitioner of production. Others in Literature under Do. n. razumієtsya be-like a form of feud. fallow. K. p. know legal. virase in 1) attached peasant to the ground; 2) the right of the feudal lord to control the peasants without land; 3) the extreme subsistence of the peasant’s arrogance (the right of the feudal lord to the part of the peasant’s recession and the vimorochne mayno, the right of the dead, the right of the first night is thin; d.). In different periods of the history of K. p. and in different countries, the role of this pet vaga dermal s of these elements was different. In the basis of the current terms, which meant krіpakіv in Western-Europe. right, to lie the idea of ​​a special, literally "bodily" belonging of a krіpak to his master (homines de corpore, Leibeigenen). The idea of ​​a familiar lane was laid down by the Russians. understand "krіposnoi", as it became vikoristovuvatisya by extension to the villagers less than s ser. 17 st, if the practice of selling villagers without land was established. The word "krіposnoy" resembles the term "fortress", like in Russia from cinema. 15 art. for the recognition of doc-tiv, which secured the rights of sovereignty. Viraz "K. p." journalism of the 19th century. a way of modification that zastosovuvsya at legislators. mat-lah 18-19 st. the term "strong camp", which was the name of a privately held camp. villagers. Z 18 Art. in Russia, nabuli are also wider and foreign. the designation of K. p. - Leibeigenschaft (n.m.) and servage (fr.), as if they were brought to mind as synonyms for "I will become strong". In the historiography, especially zahіdnoi, іsnuvali trend іnіkremlyuvati krіpakіv, yak nevіlnyh, іnshih kagоrіtіy fallow selyanіv, yak "specially vіlnyh". K. Marx showing what a feud. methods of production "" the master of "zasobiv vrobnitstva", i.e., the villager, zavzhd є in that chi іnshoy іroy especially nevіlnym (div. "Capital", vol. 3, 1955, z. 803-04), and Do. n. is less of the most obvious expression of the lack of freedom of the peasant for feudalism. Great value for understanding the reasons for the expansion (or the presence) Before. n. that fortified fallow land may be the words of Marx and Lenin on the link of tsієї forms of feud. fallow land with the panschinim economy, Marx’s words of those who sounded a strong camp blamed panshchina, but not navpaki (div. Do. Marx, Kapital, vol. 1, 1955, z. 242; vol. 3, z. 803 - 04; V. I. Lenin, Soch., Vol. 3, p. 159). Extension to. n. as one of the main forms of feud. exploitation in the early and late feudalism was the routine camp of the technique of the agricultural industry and its natural character. Dodatkovy product of the moment buti otrimaniy for the minds of the slaves of the villager in the form of a hairdresser of the koshtiv vyrobnitstv, scho volodіv raznomanіtnymi ways pozaekonomіch. primus. Zvіdsi like saving from the modified look of the old vіdnosin zalezhnostі serva chi column vіd their pans, and the expansion of this kind of vіdnosin on a wide mile away from us in front of free uninterrupted virobnikіv. The world is growing. forces that development of commodity-penny. in the period of established feudalism, it began to revive itself and appeared in the period of new feudalism on a new soil, at a different stage of the development of the light industry and the light market. The main routes of the winery of K. p. early feud. In Europe, 1) the exchange of full power for a slave, 2) the transformation of a free villager-communist into a feudal-deposit, non-vilny vlasnik. The category of krіpakіv, which developed from servіv, libertinіv, colonіv and іn, developed in Spain until about the 8th century. Servi at 6-8 tbsp. on the back of the head, they were a little shaken by the slaves. They sold them with land and without land, they gave it, they gave it to the settlements. The vkachі servi took the turn at the sing term. Prote pan did not have the right to drive in a serf (want not to die for him, but an hour of destruction), and the payment for driving in a serf by a third-party person turned out to be due to the payment of a material beat to the sovereign for the wergeld, which is more than half of the free wergeld. Libertini (freelancers) at 6-7 st. boules, like servi, attached to the ground and surrounded by civil rights. childishness. In France, the process of zakrypachennya villagers protikav at 8-10 st. The category of peasantry with the greatest world of the exchange of special and main rights was served. A number of capitulars, seen by Charlemagne as those defenders, were directing against the pagons of the servivs and attaching them, against the samples of the kripaks, they were slacking off in the victorious feuds. duties. Through all the Carolingian legislation, it is possible to pass through the rozshuk and the turn to the vt_kachіv kolishnі vlasniks. Servi at 9-11 Art. were handed down and bestowed at once from their nadilami (cum hoba sua), so that they were attached to the earth. All in. Italy 8-10 st. The main categories of peasantry (vіlani, colony and іn.) were changed into special - krіposnіy or napіvkrіposnіy - fallow land in feudal lords. At Pd. Italy more about 11 - post. 13 art. the villagers lacked freedom of passage. In England Before. n. was established in 10-11 Art. English silska hromada at laws 10 - post. 11 art. speak already like a kripatstvo. Gebur (strong) anchoring to the ground and vikonuav panshin duties. The peculiarity of the krіpak's view of his master took away the name "glafordat" here. In Nіmechchini, the process of closing ishov was already in 8-11 st. In Russia її 11-13 Art. exploitation of role-playing (ornih) purchasers was the form of the krіpatstva. The bula was also fried with a part of the smerds. Figures in Rus. true princely smerd - feudal-deposited peasant prince. domain - obmezheniya lane. that special right (yogo vimorochne mayo ide princes; the life of a smerda is equal to the life of a serf: a fine of 5 hryvnias is imposed for driving in). In some countries Do. n. did not rise (Norway, Sweden). During the period of feudalism, the process of the peasants’ hardening is strengthened, and yet at the same time, the proliferating process is being started - step by step subsistence and private liquidation of the K. p. At 11 - 13 Art. kіlkis in France far outweighed the other prosharks of the villagers. The stinks were attached to the ground (glebae adscripti), they were sold, exchanged and bestowed, from the earth. Servi buli urіzanі have the rights to buy and sell land and the decline of the ruomy lane; when the seigneur left the earth, the servitor roamed with a lot of roughness and unruliness. Vimorochne mayno krіpaka passed to senior (the right of a dead hand - manus mortua). Shlyub іz a peasant (village woman) of another feudal lord with the payment of a special mit - for marіtіum. At times, the development of commodity-penny. vіdnosin service becoming economical. invisible, but class. the struggle of the kripakiv has shrugged it off. At 12-14 Art. were part of the incidents of unauthorized entry of the kripaks into their seniors. At 12-14 Art. there was an expansion of the right of krіpakіv to sell and buy land, move from fiefdom to fiefdom. Rozpochaty at 13-14 st. vikup servage (violation of the right of a dead hand and forismaritagium, fixation of rent, zbіlshennya owner's rights and freedom of transfer) buv pіd force is not possible krіpak, more than serva bula necessitated the payment of all old rents. Vikup servage continued in the 15th-16th centuries (century), and at least before 1789 bl. 1.5 million French the villagers were deprived of the status of services and menmortables. At Nіmechchinі until 14 tbsp. buv single designation for krіpakіv; from 14 Art. the term Leibeigenschaft is used to denote a strong state. Super-clear trends in the development of K. p. are also observed in England. From one side, at 12-13 st. the panshchina grew and grew, at the 13th century. ishov process of converting sokmenіv on krіposnyh vіllanіv. From the other side, at once there was a commutation of panshchina duties. Villani recognized the cruelty of exploitation. The stench was obmezhenі at the citizens. rights (exceptio villenagii). Formally, to the singing of the world, "protection of peace and justice" was expanded by them, zdiisnyuvana by the state authorities. vlady, but the stench may have been lying around for a long time in the savіll of the feudal lords. At 14-15 Art. The colony in England recognized step-by-step subsoiling and liquidation, although the vestiges of it were preserved in the status of copiers. All in. that Sered. Italy at 11-12 st. rozpochavsya process zvіlnennya krіpakіv vіd vlady senіorіv. At 13-14 Art. Here, too, the village communes were established, and the Vilnis were founded in the privately held households. In 12-13 centuries, Navpaki, the fallow land and colonial settlement in the Sicilian kingdom in the 12th-13th centuries took the mountain of the trend of zakrіpachennya, which, perhaps, is connected with the drought of crafts and trade in southern Italy. Lawyers hindered the attachment of swedish servivs, the rіchny term rozshuku was introduced (special officials, revocatores hominum, turned swedish servіvs). Superchlivim buv process development K. p. at decomp. parts of Spain. In Leoni and Castile 12-13 centuries. in connection with the wide colonization of new lands, the villagers achieved the right to freely move from one landowner to another. In Aragon, at the cinema. 13 art. The Cortes of Saragossa secured the right of the feudal lords' mothers in their life and death of their subjects; at 13 st. entrusted to the laws, the fortress of a part of the Catalan peasantry (div. Remensi) was fixed. Skasuvannya K. p. in Catalonia comes to 15 tbsp. For France, England, Spain, Pvn. that Sered. Іtalії and deyakіh ін. The country is characterized by stepwise obmezhennya and survival of K. p. until the end of the period of vindictive feudalism. Savings among the Yaks at the 14-15th century. and try to expand yoga on the new frontier of the villagers, as a rule, they called out to the feudal lords to increase the vir-in of the village. goods for sales with an additional expansion of the panschin domain name x-va. Ale in the most economically advanced lands Zap. European trends were overcome by bourgeois trends. development, an active support of the peasantry toshcho. For low country Center. that Sch. F. Engels called Europe the end of the last period, becoming the turning point of the growing development of the capital formation. norms of servage - attached to the ground, panshchina, etc., wanting on a new basis and a hundred percent of the number of lands (closed to the district, because they did not know the "primary zakrіpachennya"). Goal. showings of the "secondary zakrіpachennya" was the zbіlshennya zaoryuvannya і, vіdpovidno, the growth of panshchina, the rebirth of immunity from the system of varying corporate rights to the system of single-mandate status of the rights of the nobility, the development of the private right of power to the manufacturer of production. In the explanation of the reasons for the "secondary zakrіpachennya", two points of dawn are distinguished: one shows the growth of the place and the development in the middle. to the market in the cx.-Europe. kraїnah, іnsha - from viniknennyam capitalist. production in the West and the North of Europe, which made a big difference in the amount of drink for bread) which became exported from the country Схід. Europe. In the estimation of the meaning of the transition to panshchino-krіposnitsky. x-woo look at the historians to diverge even more radically: some to develop a new system by showing the process of the original. accumulation, otherwise - conservation and destruction of the feudal-krіposnitsky. vіdnosin they themselves react. that suvorih forms. Most historians are aware that the "secondary seal" was a phenomenon, we are dual for our nature. The skin from two pointing points of the dawn shows only one side of that appearance. In Prussia, non-German villagers stumbled at the Do system. n. shche 13th century. Severe forms of nabulo zakrіpachennya in 15-16 st. near Mecklenburg, Pomerania, Holstein and Livonia (attached to the ground, panshchina not fenced). In the Ugorshchina, the Communist Party was fixed after the strangulation of the rebellion of 1514. At 16-17 Art. there is a sharp increase in panshchina and K. p. in the Czech Republic. At the German state-wah Do. the settlement was made after the Selyanska war of 1524-25. Different forms of nabulo K. p. in Denmark 14-15 centuries, Poland and Lithuania 16-17 centuries. In Poland, ser. 17 art. pan mav the right to sign a peasant from the land, sell, order yoga with him and ruhomim mine; the peasant was given the right to speak independently before the judge and swear at his master. Russia has a growing feud. landownership at the 15-16th century. supporting the attached villagers to the ground. Stronger for others were the old-timer villagers. 3 ser. 15 art. villagers votchins are being established for the right to exit on the day before the day after Yur’eva of the autumn day. The middle is quiet, who, having eaten the pіd dіyu of the rule, were the villagers-sribniks of the sivba. povitіv, the nature of enslavement (for borg) scho nagadyuyut role purchases Rus. truth. The term exit, indications in letters of ser. 15 st, confirmed by the Code of Laws of 1497 as a formal norms, which are also installed in the rozmіr vyhіdny mita ("summer"). Sudebnik 1550 p. buv zbіlsheniy rozmіr "lіtny" i installed additional. mito ("for povіz"). Timchasovy (div. Zapovidni lita), and then we will cross the fence without a line. The withdrawal (1592/93) was confirmed by the decree of 1597, which established the fivefold term rozshuku vtikachiv ("urgent letter"). In 1607, there was a decree, which firstly established sanctions for the admission and termination of the vtikachiv (a fine for the melancholy of the d-vi and the "old" old vlasnik of the vtikach). Main the masses of the nobility were ruled by the rulers. terms rozshuk vtikachiv, prote large. landowners of the country, and navіt nobles of the south. outskirts, where there was a large influx of vtіkaіv, were clogged in short terms. Stretching usієї 1-ї floor. 17 art. the nobles submit collective petitions about the remembrance of Urkov's rokiv. In 1642, a 10-script term was introduced for the rozshuk vt_kachiv and a 15-syllable term for the rozshuku vivezenih. The cathedral’s way of 1649 voted a line-free rozshuk, so that all the villagers turned to turn, who flowed from their vlasniks after the scribe books of 1626 or the census books of 1646-47. Ale and after 1649, new terms and references were established for rozshuk, as villagers were hounded, who were on the outskirts: in the district along the Zasichnaya mezhі (decree 1653, 1656), to Siberia (decree 1671, 1683, 1700), to the Don (virok 1698 and in.). Great respect for legislation 2nd floor. 17 art. attached punishment by taking vtikachiv. For the development of K. p. in Russia at 17 - 1st floor. 18 art. Bulo is characteristic: 1) Vizhivannya vіdmіnnosty mizh otd. prosharkov villagers (zarahuvannya in the tax in 1678-79 at secular patrimonies - back and business people, at monasteries - servants, servants and children are thin). 2) Angering enslaved serfs with their own, erasing the legal boundaries between serfs (ornim and serfs) and villagers in the way of remaking and others among the revisionist souls, liquidation of the institution of servility (already in the movie of the 17th century, the right of the brothers was recognized for the feudal lords. courtyards). 3) The exchange of peasants with the rights of power (the fence to buy a fence is not ruined at the localities and povitah toshcho) and add to the jokes. dzherel іsnuvannya ta dohodіv (saying the right to freely go to work). 4) Further increase in the power of the feudal lord, the specialty of the practitioner of production and gradual relief of rich citizens. right: at the 1st floor. 17 art. starts to be factual, but in the rest of the quarter. 17 art. and legally sanctioned (by decrees of 1675, 1682 and 1688) sales of villagers without land, the average price of a peasant is determined, independent of the price of land, from the 2nd floor. 17 art. to introduce tilesnі punishment of the villagers, yakі pіdkoryayutsya will of the landowner; Since 1741, the landowner's villagers are usuvayutsya in the oath. 5) Monopoly of power on krіpaks in the hands of the nobility. 6) Wider base. norms of K. p. for all categories of taxed population. 2 sublogs. 18th century - the final stage of the development of holding. legislation directed at the settlement of the K. p. in Russia: indicate the right of helpers to give objectionable yard people and villagers to send them to Siberia for settlement (1760), in hard labor (1765), and then in peace-houses (1775). Sales and purchase of krіpakіv in bulk and in retail was not obmezhena nothing, krіm fencing trade them for an hour of recruitment recruitment and sell the villagers from the hammer. The law passed the punishment for the death of a krіpak in the form of landowner's katuvans. In cinema. 18 art. the scope of the K. p. expanded and territorially: the bula was extended to Ukraine. Under the influence of the development of capitalists. vіdnosin that class. struggle against the villagers at 18 - post. 19 Art. in the lower part of the country, there is an obmezhennia and a settlement of the K. p. In the 80s. 18 art. the villagers were stunned especially wild in quiet areas of Austria. monarchy, de іsnuvala kіpаstvo (1781 - in the Czech Republic, Moravia, Galicia, Krainі, 1785 - in Ugorshchina); in 1788, the K. p. Dovzh. the period was occupied by the permission of the villagers in German. d-wah: in 1783 the bula was settled in Baden, in a number of d-v - during the Napoleonic wars (in 1807 - in the Kingdom of Westphalia, in 1807 - in Prussia (the so-called edict of 1807 - the reform of K. Stein), scho skasuval so-called spadshchina pіddanstvo - Erbuntert?nigkeit, as Bula called krіposna zalezhnіst in the Prussian zagalnozemskomu ulozhenі 1794), in 1808 - in Bavaria and іn); in 1817 - at Württemberg, in 1820 - at Mecklenburg and Hesse-Darmstadt, only in 1830-31 - at Kurgesse and Hannover. When tsimu skasuvannya panshchina that richly іnshih. in feud. duties and rights were hindered by the rich. regions before the revolution of 1848-49, and the redemption of duties ended only in the 3rd quarter. 19 Art. The cross at Rumunia was slashed. the reform of 1864, which saved the rich. krіposnitsa. vestiges. Crisis of feud. the system gradually increased in Russia. Irrespective of everything, the nobility's monopoly on krіpaks was growing. The wealthy kripaks themselves were small kripakiv and were small at their disposable koshto for picking up at will, but the pickup was lying down as a whole as a helper. At 19 Art. in Russia, the projects of subsoiling and scaling up to. n. the number of villagers was changed on the basis of the laws on "farm crops" (1803) and "timcha-goiter crops" (1842); from the reforms of P.D. villagers. Ale only as a result of baked and ubiquitous class. struggle of the villagers pr-vo vіdminilo Do. in 1861 (div. Selyanska reform of 1861). Prote survivals Before. n. saved from Russia to Vel. Zhov. socialist. revolutions. Marx Do., Kapital, vol. 1, 3, M., 1955; Engels F., Mark, at yoga book: Cross. war near Nimechchina, M. , 1952; yogo, Before the history of Prus. villagers, there, after all; Lenin St. I., Development of capitalism in Russia, Soch., 4 publications, vol. 3; yogo, Krіpatstvo in the village, ibid., vol. 20; Grekov Bi. D., Peasants in Russia from the most recent hours to the XVII century, 2 vidavnitstva, book. 1-2, M., 1952-54; Cherepnin L. St., Z history of the formation of the class of feudal-fallow peasantry in Russia, "Z", vol. 56, 1956; Novosilsky A.A. d-vі at the 2nd floor. XVII century, "Proceedings of the History of the Russian Academy of Sciences", M., 1926, st. one; Koretsky St. I., From the history of the settlement of the peasants in Russia in the cinema. XVI - post. XVII century (Before the problem of "forbidden fates" that story of Yur'eva of the day), "ІSRSR", 1957, No 1; Mankov A.R., Development of the Creation in Russia in the 2nd half. XVII century, M-code.-L., 1962; Druzhinin N. M., Derzh. peasants and the reform of P. D. Kiselov" vol. 1-2, M.-L., 1946-58; Zaionchkovsky P. A., Skasuvannya kripatstv in Russia, 2 vidavnitstv, M., 1960; Rokhilevich D. A ., Villagers of Belarus and Lithuania in the XVI-XVIII centuries, Lviv, 1957; Doroshenko V.V., Drawings of the agrarian history of Latvia in the XVI century, Riga, 1960; Fridman M.V. 1958; M., 1860; Klyuchevsky St. O., Pohodzhennya krіposnogo right in Russia, Soch., v. 7, M., 1959; Pavlov-Sіlvansky N. P., Feudalism in the nursery of Russia, Soch., v. 3, St. Petersburg, 1910; Dyakonov M., Drawing on the history of the rural population in Moscow, the state of the XVI-XVII centuries, St. Petersburg, 1898; Semevsky St. I., Peasants in the reign of Emperor Catherine II, vol. 1-2, St. Petersburg, 1881-1901, yogo, Selyanske nutrition in Russia in the 18th and first half of the 19th century, T. 1-2, St. Petersburg, 1888; , 1956; 7; Barg M. A., History of English feudalism XI-XIII centuries, M., 1962; ini VIII-IX Art. that її role in zakrіpachennі selyanstvo, M., 1957; її f, Narisi from the village in Catalonia X-XII st., M., 1962; Konokotin A. St., Draw on agr. history of Pivn. France in the IX-XIV centuries, Ivanovo, 1958; Shevelenko A. Ya., Before the information about the enlightenment of the class of kripaks in Champagne of the IX-X centuries, in the collection: From the History of the Middle Ages. Europe (X-XVII centuries), Zb. Art., (M.), 1957; Abramson M.L. Italy in the XII-XIII centuries, "SR of the century", vol. 3, M., 1951; Kazkin S. D., Osn. problems tz. ""Another kind of Creation" in the Middle and the Middle Europe", "VI", 1958, No 2; Smirin M. M., About the security of the villagers and the nature of the peasant duties in the pivdenno-zap. Nіmechchini in the XV and post. XVI century., "Z", v. 19, M., 1946; Karєєv N. I., Naris of the history of the French. peasants from the most recent hours until 1789, Warsaw, 1881; Piskorsky St K., Creativity in Catalonia in the region. century, Do., 1901; Achadi I., History of the Ugric. krіpatstva, prov. from the Ugrian., M., 1956; Knapp, R. workers in the old provinces of Prussia. monarchy, prov. z nyomu., St. Petersburg, 1900; Haun FJ, Bauer und Gutsherr in Kursachsen, Strassburg, 1892; Gr?nberg K., Die Bauernbefreiung und die Aufl?sung des gutsherrlich-b?uerlichen Verh?ltnisses in B?hmen, M?hren und Schlesien, Bd 1-2, Lpz., 1893-94; Knapp Th., Gesammelte Beiträge zur Rechts-und Wirtschaftsgeschichte, vornehmlich des deutschen Bauernstandes, Täbingen, 1902; Link E., The emancipation of the Austrian peasants, 1740-1798, Oxf., 1949; Perrin Ch.-E., La seigneurie rural en France et en Allemagne, v. 1-3, P., 1951-55. also liter-ru to Art. Villagers. S. M. Kashtanov. Moscow. Nourishing the basis of a large fallow land near the borders of the Skhod (like in the forms of feudal fallow land of the villagers) to the present. the hour lacks divisions and calls rich numbers. super girls. The dzherelakh did not reveal any conflicting facts, what to talk about juridical. zakrіpachennya selyanstva up to 13 st, wanting actual. obmezhennya cross. no doubt right. Mabut, at 12 st. krіposnitsa. blues began to take shape in Transcaucasia; between 12-13 st. the stench took away Yuridich. decorated to arm. Law book of Mkhitar Gosh. First legislator. the formalization of the attachment of the villagers to the earth, in view of the history of Muslims. krajin, can be seen until one o'clock mong. Volodaryuvannya - until the turn of the 13-14th century. (yarlik Gazankhan); Prote the decree of Gazan-Khan, blaming on the authority of the Vlasniks and the right to the specialty of the peasant (the rights of the villagers, for example, from the past, recognizing the Arm. Sudebnik). Attachment of the villagers to the earth was fixed by the laws on the provinces of the Ottoman Empire in the cinema. 15 st.; legislation confirmed the camp until the 19th century. Legislator. acts of low sovereigns in the feudal lords. India 16-17 centuries. the day-to-day life of the villagers was separated (decree of Akbar 1583-84; decree of Aurangzeb 1667-68). In Japan in 1589-95, under Toyota Hіdeєsi, a census of lands was carried out. Volodin and attached peasants to the earth, liquidated less after the bourgeoisie. revolutions of 1867-68 (dead historians talk about the "secondary consolidation" of the villagers in Japan). Ale zagalom near the big cities of the country x-va that pov'yazanoї z him vіdpratsovu rent zumovilo vіdsutnіst such juridical. in-ta K. p. that cross. x-va. Ale tse meant the basis for new freedom of transition. -***-***-***- Case of Russia's strong law