All important stages Human life is very strictly regulated by a whole cycle of ritual actions and rites. Baptism is no exception. Our ancestors considered this moment very important for everyone, because it meant that the child was coming under the protection of the Lord, and they tried to protect him as much as possible from possible influence evil spirits.

The rite of baptism in Orthodoxy

It is believed that a child should be baptized on the fortieth day after birth. If a child was born sick, he was baptized as early as possible so that in case of death he could become an angel and ascend to heaven.

First of all, before baptism, you need to choose godparents. It is advisable to have two godparents, but if there is only one, you should opt for a godparent who is of the same gender as the godson. If a girl is being baptized, it is necessary to choose a godmother; for a boy, a godfather.

When choosing godparents, you should remember that you are choosing, first of all, a spiritual mentor and assistant, so it is best to give preference to a person who can become an example.

Under no circumstances should a stepfather or stepmother act as godparents. This is due to the church ban on sexual intimacy between parents and godparents. Moreover, the burden of the sin committed will subsequently fall on the child himself.

You can choose godparents from among your relatives, but it is more appropriate to choose people who do not belong to your family. This will provide even greater protection and support to the baby, since relatives will already take an active part in the life of the godson.

Basic rules of the baptism ceremony

The rite of baptism is very strictly regulated. There is a whole set of rules that must be followed:

Signs associated with the baptism of a child

• Under no circumstances should a pre-planned baptism be cancelled. This is considered a very bad omen.
• During baptism, the child must be dressed in new clothes white, which is not erased. In the future, it is put on the child if he gets sick. It is believed that this will help him recover.
• You cannot buy a gold cross for your godson.
• It is impossible for the godmother to be pregnant, otherwise she may have a sick child.
• It is believed that if a child screams a lot during the ritual, evil spirits come out of him. After the ceremony he will become much calmer.
• You can't wipe your face. It is advisable for the water to dry on its own.
• During the festive feast, godparents must try all the dishes on the table. This will ensure rich life their godson.
• A woman should baptize a boy first, and a man should baptize a girl.
• If shortly before baptism a wedding ceremony took place in the church, this promises happiness for the baby.
• You can’t argue with the priest about the child’s name.
• You cannot tell anyone what name you received at baptism, as it can be used to cause damage.
• You cannot refuse if you are called to be a godparent.

There are still many different beliefs and traditions associated with this ritual. In any case, this day is very important for later life child.

The baptismal traditions of the Russian Orthodox were of great importance and were very different from those of Catholics and Protestants. Ancient Rus' very deeply and sincerely accepted the new faith, artificially introduced in the 10th century onto Slavic pagan soil. This was a wise political decision of Prince Vladimir, which was not always easy for the common people.

However, how sincerely and devotedly the ancient Russians believed in their pagan gods, they were also imbued with Orthodoxy with all their souls.

Traditions of infant baptism

This feature national character greatly affected many aspects of life of residents Ancient Rus'. Russian believers, like other Slavs, were born, lived and left this land “deeply Christians.” Since an unbaptized person a priori cannot claim a place in the kingdom of heaven, any Russian was simply obliged to undergo the rite of baptism.

This also applied to newborn babies, who obviously cannot have any sins and do not deserve fiery hell. In view of the sad state of medicine at that time and the high infant mortality rate, parents sought to baptize their child as early as possible. This is fundamentally different from Catholic views, which allow a person to be baptized as an adult of conscious age. Many Catholics believe that a person must consciously come to faith and only after that be baptized.

The inhabitants of Ancient Rus' could not afford such liberalism. The primary task of every father and mother was to provide for their child in the event of his death heavenly life in the next world. The death of an unbaptized baby could bring disaster not only to himself, but also to his parents. According to pagan memory, Russians believed that all unbaptized children turn into mermaids after death and come home to their relatives at night.

Baptism time

IN Orthodox practice The three most desirable dates for the baptism of a child have been approved: on the third, eighth or fortieth day after birth. All parents tried to do this as early as possible, that is, three days after birth. If the newborn was very weak (they said, “not a survivor”), then they could send for a priest almost immediately after the baby was born.

If the child looked strong and vital, the ceremony could be postponed to the third or eighth day. Such a delay was necessary so that the parents had time to prepare for the sacrament and be sure to find godparents for their child. Only as a last resort was the child baptized on the fortieth day, which in Orthodox tradition was chosen by analogy with the fortieth day after death, when the soul of the deceased goes to the “heights of heaven” and appears before the Court of God.

When they gave a name

The first - generic - name was given to the child immediately after birth. This was the privilege of the parents. Sometimes it happened that the midwife who delivered the baby could give birth to a weak baby. This custom was especially common in small villages, where there was only one priest, and even he could be busy. The midwife named the baby and immediately dipped him in holy water, which symbolized baptism.

The child received the second - church - name already at the time of the baptismal ceremony in the church. He was chosen by his godparents and the priest, agreeing on this issue with church calendar. Parents had little influence on the choice of name. Usually they accepted what the priest offered. All these traditions have been preserved in Russian Orthodoxy to this day.

The baptism of a newborn child was an important part of not only religious rituals, but Everyday life. The concepts of “godfather” or “godmother” in Russia have never been an empty phrase.

Alexey's baptismal shirt

The procedure for baptizing a child is one of the well-established court ceremonies with a clear, once and for all defined ritual. Naturally, the entire “family” gathered for the ceremony. Naturally, the baptism was furnished with all possible traditional pomp. The child was placed on a pillow of gold brocade and covered with a heavy gold imperial robe lined with ermine. At the same time, the baptismal shirts of potential autocrats, pink for girls and blue for boys, were carefully preserved. The baptismal shirt of Tsarevich Alexei, who was baptized in Peterhof in the summer of 1904, has reached us.

It is noteworthy that the importance of the event was well understood, and they tried to record the baptism procedure itself. And not only in Chamber-Fourier magazines, but also visual means. Watercolors by the court artist Mihai Zichy have reached us, in which he depicted the baptism procedure of the future Nicholas II in May 1868. The archive contains an official photo album dedicated to the baptism of Nicholas II’s first daughter Olga in 1895.

She was baptized two weeks after giving birth. As a rule, where mothers happened to give birth. The baptism procedure began with a solemn procession to the temple. If baptism took place in a house church, then it was a solemn procession through the palace halls. If the church was located outside a residential residence, ceremonial carriages were used. Gilded carriages formed a ceremonial train, which was escorted by guards. Since Alexander II was born in Moscow, the rite of baptism over him was also performed in Moscow, in the church of the Chudov Monastery. It is noteworthy that the baby’s successor, the Dowager Empress Maria Feodorovna, following the example of the mother of Peter the Great, placed the baby on the shrine where the incorruptible relics of St. Alexis, Metropolitan of Moscow, were located.

The parents, of course, were concerned about the baby’s health, lest he catch a cold or be dropped during the ceremony. Moreover, according to tradition, the child’s mother was not present at the baptism. The child's calmness during the baptism procedure was perceived as a favorable sign in his destiny. It is noteworthy that the highest puerperas periodically experienced psychosis, described today in medical literature. In May 1857, when Sergei Alexandrovich was baptized, Empress Maria Alexandrovna shared with her maid of honor her fears that the baby would “be drowned or strangled during the christening” 82 .

Mothers received gifts on the occasion of the baptism of their children. In April 1875, at the baptism of Grand Duchess Ksenia Alexandrovna, her mother, Tsarevna Maria Fedorovna, received two large pearls in earrings from Alexander II 83 .

During the baptism procedure, the baby was carried in her arms by a lady of state, who was insured by “assistants.” Some of the state ladies managed to take part in the baptism of the two emperors. In 1796, the future Nicholas I was carried in the arms of State Lady Charlotte Karlovna Lieven, who was accompanied by Chief of the Horse L.A. Naryshkin and Count N.I. Saltykov 84. 22 years later, when the future Alexander II was baptized in Moscow on May 5, 1818, the same Charlotte Lieven carried the future emperor into the temple in her arms. It should be noted that the ladies of state fully understood their responsibility. Since they, as a rule, were already elderly women, they resorted to various tricks to insure themselves. For example, when the son of Nicholas II was baptized in 1904, State Lady Golitsyna carried a pillow of golden cloth on which the child lay, attaching it to her shoulders with a wide gold ribbon. In addition, she ordered rubber soles to be glued to her dress shoes so as not to slip. At the same time, she was supported by the arms of the master of ceremonies A.S. Dolgoruky and Count P.K. Benckendorff 85 .

An important part of the baptism procedure was the selection of godmothers and fathers. As a rule, this issue was resolved not only taking into account palace arrangements, but also high politics. An invitation to godparents was a sign not only of good personal relationships, but also demonstrated the strength of political relations. In 1818, Alexander I himself, the Dowager Empress Maria Feodorovna and his maternal grandfather Frederick William III, King of Prussia, became the successors of the future Emperor Alexander II. In 1857, the successors of the born Grand Duke Sergei Alexandrovich were the elder brother Tsarevich Nikolai Alexandrovich, Grand Duchess Ekaterina Mikhailovna 86, Grand Duke of Hesse Ludwig III and the Dowager Queen of the Netherlands Anna Pavlovna. In 1904, Tsarevich Alexei’s many godmothers included his older sister, 9-year-old Olga. Since Alexey is the only son of the Russian monarch, he had “serious” godfathers– King George V of England and German Emperor William II, Danish King Christian IX and Grand Duke Aleksey Aleksandrovich.

The older brothers and sisters of the newborn took part in the baptism procedure. For children, this became an important experience of participating in solemn palace ceremonies. We prepared for them, especially the girls. One of the daughters of Nicholas I recalled how they prepared for the christening of Konstantin Nikolayevich, born in September 1827: “For the christening, we curled our hair, put on low-cut dresses, white shoes and Catherine ribbons over our shoulders. We found ourselves very impressive and respectable. But - oh disappointment! – when Dad saw us from a distance, he exclaimed: “What monkeys! Now take off the ribbons and other decorations!” We were very sad." 87

An important part of the baptismal rite was the placing of “status” orders on the baby. According to tradition at the end church service The Order of St. Andrew the First-Called was presented to the emperor on a golden platter, which he placed on the newborn. In addition to this order, the baby was “awarded” with the Orders of St. Alexander Nevsky, the White Eagle, as well as the highest degree of the Orders of St. Anne and Stanislav, was promoted to ensign and enrolled in one of the Life Guards regiments. Girls received the insignia of the Order of St. Catherine at baptism. The baptism ceremony ended with an evening gala dinner and sometimes illumination.

Cortege on the day of the baptism of Tsarevich Alexei on August 11, 1904. Procession from the Nizhnyaya Dacha to the Great Peterhof Palace

The day of the baptism of Tsarevich Alexei August 11, 1904. Arrival of the Emperor. Maria Feodorovna

The day of the baptism of Tsarevich Alexei August 11, 1904. Arrival of the newborn

Cortege on the day of the baptism of Tsarevich Alexei on August 11, 1904. Procession to the Nizhnyaya Dacha from the Great Peterhof Palace

When in the 1840s. Children of the future Alexander II began to appear, the rite of their baptism was repeated down to the details. The first daughter of Alexander II was born on August 19, 1842. On August 30, her baptism ceremony took place in the Bolshoi Church Catherine Palace Tsarskoe Selo. According to her status, the first lady of the court, who was then the lady of state, Princess E.V., was supposed to carry the newborn. Saltykova. According to the requirements of the ceremony, she wore a “Russian” court dress, a kokoshnik with diamonds sewn on it, covered with a veil. According to tradition, the newborn was placed on a brocade pillow, which was held in the hands of the lady of state, and covered with a brocade blanket attached to the Countess's shoulders and chest. The pillow and bedspread were held by two noble courtiers.

It is noteworthy that at the baptismal procedure, but behind the screens, there were also persons who provided the “technical side” of what was happening in case of various “children’s surprises”: an English woman, a nurse and a midwife. As the memoirist mentioned, the midwife was wearing an expensive silk dress and a blond cap, decorated with a diamond clasp and earrings 88 . The tradition of “technical personnel” being present at baptisms developed much earlier. Nicholas I, describing his baptism, mentions that “during the baptism ceremony, all the female servants were dressed in hoops and dresses with corsets, not even excluding the nurse. Imagine the strange figure of a simple Russian peasant woman from the outskirts of St. Petersburg in hose and a corset to the point of suffocation. Nevertheless, it was found necessary. Only my father, at the birth of Mikhail, freed these unfortunates from this ridiculous torture” 89. However, the presence of a nanny at the baptism ceremony was mandatory, since only a professional nanny could neutralize “surprises” on the part of the baby. Aristocrats did not have such “qualifications”, and it was not due to their status...

The English nanny of the children of Nicholas II describes in her memoirs how she was present as “technical staff” at the christening of two-week-old Maria Nikolaevna in 1899 in the house church of the Great Peterhof Palace. According to her recollections, the ceremony lasted more than two hours. The nanny was taken to the service premises next to the church, and one of the priests consulted the nanny, asking what temperature the water in the font should be for the Grand Duchess. The memoirist points out that the parents did not participate in the baptism procedure, and Maria Nikolaevna was dressed in a baptismal shirt, in which Nicholas II himself was baptized in May 1868.

It is noteworthy that although the baptism procedure was performed with all the required pomp, the singers in this case sang very quietly so as not to frighten the baby 90 .

The baptism of the future Alexander III took place on March 13, 1845 in the Great Church of the Winter Palace. Since the crown prince's chamberlain, Princess E.V. Saltykova was sick, and the baby was carried on a pillow by state lady M.D. Nesselrode, on the sides of her walked, supporting a pillow and a blanket, two of the most noble dignitaries of the Empire: Field Marshal General Prince of Warsaw Paskevich-Erivansky and Secretary of State Count Nesselrode, elevated to the rank of State Chancellor on the same day 91.

The baptism of the future Nicholas II took place on May 20, 1868 in the Great Church of the Winter Palace. Judging by the watercolor by M. Zichy, the grandfather, Alexander II, took the most active part in this procedure, who, like everyone else, clearly understood that the baptism was taking place not just of his first grandson, but, perhaps, of the future emperor. The watercolor depicts four baptism scenes, and in two of them Alexander II holds his grandson in his arms. It is noteworthy that during the baptism, two emperors acted as assistants to the lady of state - Alexander II and father - Grand Duke Alexander Alexandrovich (future) Alexander III. The fact that the father, breaking tradition, took an active part in the baptism was apparently due to the importance of what was happening. Two emperors, current and potential, held their next successor in their arms, strengthening the foundation of his legitimacy.

M. Zichy. Baptism led. book Nikolai Alexandrovich. 1868

A contemporary described this event as follows: “The christening of a newborn took place on May 20 in Tsarskoye Selo with particular solemnity. During the ceremonial procession through all the halls of the Great Tsarskoye Selo Palace to the palace church, the newborn was carried by the chamberlain, Princess Kurakina, supported on the one hand by the State Chancellor, Prince Gorchakov, on the other, by Field Marshal Prince Baryatinsky (the support was not very reliable, since both dignitaries themselves could not stand well on their feet). The recipients were the Sovereign and Grand Duchess Elena Pavlovna, and, in addition, the Queen and the Crown Prince of Denmark in absentia” 92.

It is noteworthy that both in 1845 and in 1868, the heads of the foreign policy department (Count Nesselrode and Prince Gorchakov) and two field marshals (Field Marshal General Prince of Warsaw Paskevich-Erivansky and Field Marshal Prince Baryatinsky) took part in the baptism of future emperors.

It is quite obvious that this was not an accident, this is a clear “trace” of observing the tradition of “previous years”.

Subsequently, in August 1904, Nicholas II, on the day of the baptism of his son Alexei, wrote in his diary: “August 11th. Wednesday. A significant day of the baptism of our dear son.” Of course, the fact of the birth and baptism of the first-born was “significant” for any monarch, since it “cast a bridge” to the next reign. The procedure for the baptism of the crown prince differed from the procedure for the baptism of his sisters only in a slightly greater pomp. The carriage with the baby was carried by 8 horses, not 6, like his sisters. All status differences were limited to this.

According to tradition, the baptism procedure ended with a large dinner, which was attended by persons of the first three classes. In 1857, after the baptism of Grand Duke Sergei Alexandrovich, 800 people were present at the “three-class dinner”.

Of course, during the responsible and crowded baptism procedure there was some fuss and complications. During the baptism of Anastasia, the fourth daughter of Nicholas II, the preparation of the celebration was “behind schedule,” and the golden carriage, in which Princess Golitsyna was with the child and her assistants, literally rushed through the streets. “The golden carriage, which is usually used for this ceremony, is of an old design, so the sides of both old men were badly dented” 93.

Birth of children in the imperial family

The birth of children is a joy, and in the imperial family it is a double joy, especially if a boy is born, since boys ensure the “stability” of the ruling dynasty. This was important for the reigning emperor and the heir-cresarevich. In general, from the time of Paul I, who had four sons, the “problem of the heir” throughout the 19th century. was not relevant for the imperial family. There was always a “reserve” in a direct descending line, which made it possible for the country to painlessly replace emperors or crown princes who “retired” for various reasons.

All Russian empresses gave birth at home, that is, in those imperial residences in which they found themselves at the time of birth. None of the members of the Imperial family gave birth in specialized clinics, which in the 19th century. already existed. Even when in 1904 on Vasilievsky Island, obstetrician D.O. Ott opened a luxurious obstetric clinic; none of the members of the Imperial family ever used it. They gave birth at home according to tradition, adapting one of the rooms as a maternity ward.

The crown princes and empresses, despite the impending birth, steadily followed the “schedule” of moving from residence to residence, regardless of the stage of pregnancy. At the same time, the life obstetrician relentlessly followed the pregnant special Imperial family. She gave birth in the same residence where the contractions began. Nicholas II was born in May 1868 in the right wing of the first floor of the Alexander Palace of Tsarskoe Selo, where, following tradition, the royal family had just moved for the summer. Of the five children of Nicholas II, one daughter was born in the Alexander Palace of Tsarskoe Selo, and three daughters and a son were born in the Lower (New) Palace in Peterhof. For obstetrician D.O. Ott, not far from the Lower Palace, in which the family of Nicholas II lived in Peterhof, was given a two-room apartment in the House of Honor, where he lived, awaiting the onset of the next birth of the Empress.

As a rule, during childbirth or in the immediate vicinity of the delivery room, all relatives who happened to be nearby were present. And the husband literally held his wife’s hand while she was giving birth, while in the “maternity ward.” This tradition dates back to the Middle Ages. According to ancient European tradition, the highest aristocracy had the right to be present at the birth of the queen, directly verifying the “truth” of both the family and the heir, their future ruler. Therefore, the presence of the emperor or crown prince next to his wife who was giving birth was intended not only to support the wife, but also to observe a long-standing tradition.

Subjects were informed about the birth of a child in the imperial family by issuing a corresponding “Manifesto,” which “embedded” the born child into the Romanov family hierarchy, officially proclaiming the baby “Highness.” When Nicholas I’s second son was born in 1827, the “Manifesto” stated: “We announce to all Our faithful subjects that on the 9th day of this September, Our dearest Spouse, Empress Alexandra Feodorovna, was relieved of her burden by the birth of Our Son, named Konstantin …" 1 .

In addition, subjects learned about the birth of the royal baby by artillery salvoes from the guns of the Peter and Paul Fortress. The number of volleys indicated the gender of the baby. 101 salvos meant the birth of a girl, and 301 – a boy.

All palace servants who were on duty on the child’s birthday were sure to receive valuable memorable gifts 2 . It should be added that the subjects were informed not only about the birth of the child, but also about the empress’s pregnancy. Such announcements were published in the official chronicle section of the Government Gazette.

In a separate manifesto, subjects were notified of new highly solemn dates in the imperial calendar.

The manifesto dated March 1, 1845 indicated that “the birth of the most dear Grandson of Our Grand Duke Alexander Alexandrovich (the future Alexander III. - I. 3.) We command that it be celebrated on the 26th day of February, and the namesake on the 30th day of August” 3.

At the birth of a princess or empress, the Minister of the Imperial Household was required to be present. Again, in order to guarantee the “truth” of the fact of the birth of a child. However, in the 19th century. this requirement was no longer adhered to literally, but the Minister of the Court during childbirth was “behind the door” of the room in which the empress or princess gave birth, and he had to prepare five options manifesto, which officially announced the birth of a child. The Tsar himself brought the newborn to the Minister of the Court and himself entered the pre-selected name into the decree 4 . When Empress Alexandra Feodorovna was preparing to give birth to her first child in 1895, then, according to the accepted procedure, in the bowels of the office of the Ministry of the Imperial Household, five projects government decree on the birth of a child. These projects included all possible options: 1) birth of a son; 2) birth of a daughter; 3) twins from two sons; 4) twins from two daughters; 5) twins from a son and daughter.

The draft only omitted the child's name and did not indicate his birthday. The draft decree on the birth of a son was formulated as follows: “On this day... Our dear Spouse, Empress Alexandra Feodorovna, was safely relieved of her burden by the birth of Our son, named...” 5 .

Children's birthdays in the old days

In any family, a child’s birthday is a reason for a celebration where relatives and friends gather. The royal family was no exception. But usually they celebrated not only the birthday itself, but also the namesake. In the dictionary V.I. Dal’s name day is defined as “name day, angel’s day” in relation to “high-ranking persons.” Naturally, numerous gifts were also presented. The nature of the gifts was also “royal”.

For example, in the childhood of the future Nicholas I, his mother, Empress Maria Fedorovna, gave her son a very simple gift twice a year - money “for diamonds.” Nikolai Pavlovich was born on June 25, and for the first time in 1801, back on June 20, Maria Fedorovna “transferred 10,000 rubles to the account” of the Grand Duke. "to buy diamonds." The name of the future emperor was celebrated annually on December 6, but she also “transferred” 10,000 rubles in advance, on November 12. on my son's account for the same diamonds 413. But along with money, the boy was also given ordinary gifts - numerous toys. And money for a birthday and namesake served only as a reason to increase the personal capital of the Grand Duke.

Birthdays and angels were celebrated “like everyone else.” For example, on August 31, 1826, the day of the angel of eight-year-old Tsarevich Alexander Nikolaevich was described by his teacher K.K. Merder. 10 boys and the same number of girls were invited to the holiday. First, the children drank tea, and then “played rabbits in the garden and other games in the rooms.” As for gifts, Merder mentioned only the “biggest” gift - a beautiful Arabian horse, which the Tsarevich received from his grandmother, Empress Maria Feodorovna 414.

Apparently, a real horse was considered a traditional and worthy gift for a boy, since children from the age of seven began to take riding lessons. In 1847, Prince Peter Georgievich of Oldenburg gave the eldest son of Alexander II, four-year-old Niksa, a small horse for his birthday. Looking at his son, Alexander Nikolaevich remembered himself: “He already rode her in the garden and even in the room, and this reminds me of how I rode my little Pashka, which Levashov gave to me in 1821, when I was three year" 415.

In general, relatives and friends gave very different gifts to children. Moreover, along with toys, they tried to give useful things to children. On August 30, 1852, on his name day, seven-year-old Alexander Alexandrovich received a gift from his grandfather

Nicholas I children's weapons - a box with a gun, a pistol and an instrument for them by the Tula master Bolshakov. From the grandmother of Empress Alexandra Feodorovna, the birthday boy received a Slavic Gospel in a Russian translation, bound in velvet, with bronze decorations, a gold pocket watch with a small chain, a mother-of-pearl purse and 4 English colored engravings; from his uncles - Grand Dukes Nicholas and Mikhail Nikolaevich - an artistically carved group of wood depicting Italian hunters; from Nixa's older brother - a hunting arapnik with a bone whistle. In addition, the older brother “repaired and refinished the old and broken huntsman’s horn for the birthday boy at his own expense.” It is noteworthy that when Nikolai Alexandrovich’s birthday was celebrated, Alexander Alexandrovich “in return” gave his older brother not only “the entire chimney sweep’s equipment,” but also “fixed his old horn at his own expense” 416.

In 1857, for his name day, 14-year-old Nixa received from his father Emperor Alexander II a photograph of him in the uniform of the Life Guards of the Grodno Hussar Regiment, a hunting device made of deer antler, silver powder, flasks, a bow and arrows, a game bag, leather boots and armlets, a silver purse, an album of the Russian Guard and Army in 3 parts with drawings, and grandmother Empress Alexandra Feodorovna gave her grandson a large boat.

The emperor's second son, 12-year-old Grand Duke Alexander Alexandrovich, received approximately the same set of “male” gifts from his father-emperor on his name day: two watercolor drawings, a photograph of his father in the uniform of the Life Guards of the Finnish Rifle Battalion, a bronze table watch, a silver purse, antique Russian berdysh, two paintings, 24 colored lithographs depicting guard troops, French illustrated edition 417. Regarding photographs of Alexander II, it should be borne in mind that Niksa was the chief of the Life Guards of the Grodno Hussar Regiment, and Sasha was the chief of the Life Guards of the Finnish Rifle Battalion.

Since Nixa and Sasha’s name day and birthday fell at the end of August - beginning of September, the holiday itself was noisily celebrated in 1857 on Children’s Island, beloved by several generations of children, in the Alexander Park of Tsarskoe Selo. First there were fireworks, and then the children prepared themselves a very simple treat - lazy cabbage soup and fried steak and potatoes. This ended the summer of 1857 418

When the boys in the family of Alexander II became almost adults, but did not yet have their own families, their parents still gave them gifts, taking into account their age. On February 26, 1865, when the future Alexander III turned 20 years old, his father gave him a painting by the artist Trutovsky, purchased at an exhibition at the Academy of Arts, and a large photograph from Kotzebue’s painting “The Battle of Poltava.” From the mother who

1865 was in Nice, the courier brought a gift - an album with new photographs. A few days later, Sasha received a second gift from his mother - his favorite musical instrument– cornet a pistons 419.

By and large, the birthdays of children in the royal family were celebrated quite modestly and traditionally. When in September 1866 he himself youngest son Alexander II - Grand Duke Pavel Alexandrovich turned 6 years old, then his father sent a telegram to the birthday boy in Livadia. The adults drank champagne for his health and placed out toys sent from St. Petersburg. Among them was a toy puppet theater, bought by nine-year-old Sergei Alexandrovich for his younger brother with his own money. Of course, the traditional cake was served, surrounded by 6 candles. By 18 o'clock, when all preparations were completed, the bell rang, Pavel Alexandrovich was brought into the room with his eyes closed and placed in front of a table on which gifts lay 420. The boy's delight knew no bounds.

Naturally, the birthdays and namesakes of numerous royal children are part of the ceremonial side of life in the imperial palaces, an important occasion for gathering together numerous relatives.

But sometimes children's birthdays became an occasion for public demonstration of difficult relationships between close relatives. For example, in May 1875, per day Before the birthday of Tsarevich Alexander Alexandrovich's eldest son, his family moved to Tsarskoe Selo. Then the future Nicholas II should have turned 7 years old, and this is a milestone date in the life of the royal children and grandchildren.

The younger brother of the Tsarevich Sergei, apparently, was “not aware” of the peculiarities of the relationship between the family of the Tsarevich and Alexander II, and experienced complete bewilderment. Then he wrote in his diary: “It’s amazing that they couldn’t wait until tomorrow! And even they didn’t have mass today! My God, where is all this going? We were not with them" 421. Perhaps this out-of-the-ordinary demarche showed the dissatisfaction of the Tsarevich and his wife Maria Feodorovna with the relationship between Alexander II and his passion Ekaterina Dolgorukova.

It should be emphasized once again that, by and large, the birthdays of the royal children were quite modest even by today's standards: endless morning congratulations, modest for royal family gifts (on April 29, 1876, on the 19th birthday of Grand Duke Sergei Alexandrovich, among the gifts mentioned are the cufflinks that Tsarevna Maria Feodorovna gave him, and a basket of roses from the Tsarskoe Selo greenhouses from Grand Duke Nikolai Nikolaevich (the younger). The rest is recorded as “many small gifts"), and a modest family dinner (“We dined at Mom’s with several relatives”) 422.

Alexander III and Empress Maria Feodorovna gave children gifts on their birthdays in accordance with established tradition. Usually these were various household trifles, but there were also serious gifts. For example, on May 6, 1881, parents gave the future Nicholas II a kayak. As a result, the tsar sailed in his kayak every year until the spring of 1917. At the same time, Empress Maria Feodorovna presented her son with books, the list of titles of which is very indicative given the fact that the books were intended for a 13-year-old boy: French-Russian dictionary; Russian-French dictionary; Stol. Heroes of Greece; Olympus; Homer. Odyssey (trans. Zhukovsky); Avenarius. Book Epic 423.

Children were also given gifts for their namesake. In the same year, 1881, the future Nicholas II received a set of fencing accessories from the Shaf arms store on his name day, which was celebrated like Nicholas I’s in December: a pair of rapiers; a couple of masks; a pair of bibs; a pair of gloves. Only 37 rubles. To this “military gift” the parents added the collected works of Turgenev in 10 volumes and the collected works of Grigorovich in 8 volumes 424.

Under Nicholas II, the traditions of the “brilliant life” of the Russian Imperial Court were actually interrupted; birthdays took place as follows.

On May 29, 1905 at 11 am, parents with three daughters (Olga, Tatiana and Maria) 425 attended the Divine Liturgy in the church of the Great Catherine Palace of Tsarskoye Selo. Then a ceremonial breakfast took place at the Alexander Palace; it began at 12:25 in honor of the birthday of the Tsar’s second daughter, Grand Duchess Tatyana Nikolaevna. The tables were set in the Portrait Hall of the Alexander Palace. Actually, “for the family” the table was intended for 10 people. In the center of the hall there were tables for guests - two round tables for 10 people and two for AND people. Hence, family celebration On the occasion of the birthday of 7-year-old Tatyana, about 50 people gathered. Breakfast was served by 64 footmen in ceremonial liveries. It should be noted that at each “guest” table, according to the protocol, one chair remained free. It was intended for the king, who without fail, as a host, went around all the tables, sitting down and talking with the guests.

As for gifts, they were very different. Empress Alexandra Feodorovna, according to tradition, gave her daughters a large pearl for their future necklaces. According to his status, Tsarevich Alexei received richer gifts. For example, on July 30, 1914, after an official breakfast, Dowager Empress Maria Feodorovna gave “little Alexei” a small donkey Vanka, “which he was very happy about” 426 . And on his name day, October 5, 1914, the grandmother-empress gave her ten-year-old grandson a real small car, which “made him extremely happy” 427 .

From the book - Igor Viktorovich Zimin Child's world imperial residences. Life of monarchs and their environment.

On the night of January 18-19, Orthodox Christians celebrate one of the most ancient and revered holidays of the Christian Church - Epiphany, or Holy Epiphany! Epiphany ends the Christmas holidays, and the day before, believers celebrate Vescherie, or Epiphany Christmas Eve. Our country has developed special traditions for celebrating this wonderful holiday, which we will certainly tell you about.

1. Origins of Baptism

The Feast of Epiphany is also called Epiphany, since on this day the Holy Trinity first appeared to the world - God the Father proclaimed the Son from heaven, the Son received Baptism in the waters of the Jordan River, and the Holy Spirit descended on the Son in the form of a dove. This day is also called the Day of Enlightenment and the Feast of Lights - from ancient custom perform the baptism of the catechumens on the eve of it (on Vespers), which is, in essence, spiritual enlightenment. On this day, Christ gave a person who had fallen in sin the opportunity to receive the grace of the Holy Spirit after the rite of Baptism. Since then, those who are baptized receive forgiveness of sins and are reborn to a new, spiritual life.
Epiphany (Epiphany) is one of the very first Christian holidays (written reports about it go back to the 2nd century). He is older than the Nativity of Christ, which was celebrated with him until the fourth century. In the 4th century, Rome began to celebrate Christmas on the day of the invincible sun, December 25th. But the ancient combination of holidays remains in some eastern churches: Armenians and Indian Christians of Malabar continue to celebrate Christmas on January 6, the day of Epiphany. The tradition of celebrating “old” Christmas on January 6 has also been preserved in the Shetland Islands (where there are white nights in summer and flashes in winter). And as before, both Christmas and Epiphany are preceded by Christmas Eve. The holiday of Epiphany is very important. It is believed that it was baptism that revealed the Savior to the world, who took upon himself all the sins of mankind. John Chrysostom wrote about this. And it was from the moment of baptism that Jesus began to preach the word of God and enlighten people.

2. Celebration traditions

On January 18, the holiday precedes Epiphany Christmas Eve. On this day, the Orthodox, as on the eve of Christmas, keep a strict fast until the evening star (or until the blessed water is brought from the temple), and then the family gathers at the fasting table with the inevitable juice of boiled grain, almond or nut “milk” and honey.
From Sochiv, by the way, the word “Christmas Eve” entered the Russian language. In some places this evening was called “Hungry Kutya”. On the holiday itself, in the morning they went to church for mass and for the great blessing of water, and then for a festive meal, where they served porridge generously flavored with butter, pancakes, rich borscht, jellied meat, sausages and baked pork. In some areas they treated themselves to “square” pancakes - “to bring in money.”
Even in Rus', on the day of the Baptism of the Lord, as soon as the first church bell called for matins, pious believers lit a fire on the shore so that Jesus Christ, who was baptized in the Jordan, could also warm himself by the fire. Epiphany water is believed to have healing properties.
You can drink it when you are sick on an empty stomach and wash your face to stay healthy. You need to drink Epiphany holy water with prayer, asking the Almighty for spiritual and physical health. And it is not at all necessary to take it in canisters in reserve. After all, there should be a lot of faith, not water.

3. Swimming in Jordan

Water is the source of human life, its sanctification means in Orthodoxy the sanctification of life. During Epiphany, all over the world, where there is an opportunity, people go to the river, sea or lake to bless the water, and if it is not possible, the water is blessed in the temple, and so on everywhere. In our latitudes at this time, as a rule, there are very coldy. So on frozen reservoirs, water is blessed in special ice holes, which are called “Jordan” in memory of the baptism of Christ in the Jordan River. There is a tradition of swimming in these ice holes. Epiphany, or Epiphany, water (Agiasma) has been considered a shrine since ancient times. It was kept and is now kept for a year, they sprinkle it on things, take it when they are sick and give it to drink to those who for some reason cannot take communion.
For believers, bathing at Epiphany means communion with the special grace of the Lord, which he sends to all the water on this day. It is also believed that water at Epiphany brings health, both physical and spiritual. At the same time, the Church warns against attaching any magical meaning to this tradition. The ice holes, or Jordans, in which people bathe at Epiphany are blessed. There are no strict rules for those who want to plunge into them.
But still, it is customary to quickly plunge headlong into the water 3 times, while making the sign of the cross and saying: “In the name of the Father and the Son and the Holy Spirit.” It is traditionally believed that on Epiphany one should swim in shirts and not in swimsuits, so as not to expose one’s body. And, of course, you shouldn’t make sacrifices if you have any health problems, for example with the cardiovascular system. After all, these are sudden temperature changes, which can negatively affect the body.

4. Epiphany fortune telling

In the old days, fortune telling at Epiphany was a popular pastime. However, fortune telling is not a religious custom at all. Fortune telling has nothing to do with true Christianity and the feast of Epiphany itself, but goes back to paganism. At Epiphany, girls told fortunes about their betrothed: they put different rings in a bag of grain and, taking them out in turn, determined their fate. A copper ring promised a poor groom, a silver one - from a family with average income, a ring with a gem - a noble groom, and a gold one - from a merchant. Another common fortune telling was to go out of the gate in the evening and call for your betrothed. Meet young guy was considered a good omen, and the old man - a bad omen. Dreams on the night of Epiphany were considered prophetic, and girls wished to see their future spouse in their dreams.

Dmitry, Moscow

Where did the tradition of baptizing children in infancy come from?

Hello! Gregory the Theologian, Basil the Great, John Chrysostom, and Jerome of Stridon were baptized in adulthood. Their parents, being Christians, for some reason did not baptize their children in infancy. Explain why? Were there any historical, political or personal reasons for this? Also, please tell me in what century the institution of recipients was formed, when did the first mentions of it appear (in written sources)?

Hello! Thank you for this question. You know, from time to time I also think about the advisability of infant baptism. Especially when parents, having baptized their child, do not appear in church for years. Although we talk and convince, this, alas, yields little results. Then this baptized person sometimes comes to God, but having already desecrated his soul with sins. And you can’t help but think, maybe it would have been better for him to be unbaptized and come to baptism when he had a real meeting with God, a real conversion and enlightenment?

This is probably what the parents of the saints you write about came from. It is difficult to say what “historical, political, personal preconditions there were.” We know that infant baptism was practiced around the same years. For example, Saint Nicholas was baptized as a child. Let's turn to what the holy fathers themselves wrote.

Blessed Augustine, Bishop of Hippo, went through a crucible of doubts, delusions, and sin until he came to Christ, but throughout he remembered the first lessons of his pious Christian mother. This is how he himself writes in “Confession”: “I heard as a boy about eternal life, promised to us through the humiliation of our Lord, who descended to our pride. I was marked by His sign of the cross and salted with His salt upon leaving the womb of my mother, who trusted much in You. You saw, Lord, when I was still a boy, one day I became so ill from sudden cramps in my stomach that I was almost close to death; You've seen. My God, for even then You were my guardian, with what emotional impulse and with what faith I demanded from my pious mother and from our common mother the Church, that I be baptized in the name of Thy Christ, my God and Lord. And my mother according to the flesh, with faith in You, carefully nurturing my eternal salvation in her pure heart, in confusion hurried to wash me and introduce me to Your Holy Mysteries, Lord Jesus, for the sake of the remission of my sins, when suddenly I recovered. Thus, my cleansing was postponed, as if it was necessary so that, if I remained to live, I would wallow even more in the mud; Apparently, the dirt of the crimes committed after this ablution was imputed to a greater and more terrible guilt. So, I already believed, my mother and the whole house believed, except for my father, who, however, did not overcome the lessons of my mother’s piety in me and did not keep me from believing in Christ, in whom he himself did not yet believe. My mother tried to make my father rather You, Lord, than him, and You helped her in this to gain the upper hand over her husband, to whom she, surpassing him, submitted, for in this she submitted, of course. To You and Your command. Lord, I want to know, if You please, with what intention my Baptism was postponed then: was it for the good that the reins of my sinful inclinations were given to me? or were they not released? Why is it that the word still rings in my ears from all sides, now about one person, then about another: “leave him, let him do it: after all, he has not yet been baptized.” When it comes to bodily health, we don’t say: “Leave him alone, let him still be wounded: he has not yet recovered.” How much better and sooner would I have been cured if I had taken care of this myself and together with my loved ones, so that the spiritual salvation bestowed by You would be overshadowed by Your shadow. It would, of course, be better. However, what a storm of temptations hangs over a person upon leaving childhood, my mother knew this and preferred that it would break out over the dust of the earth, which will then be transformed, than over the very image of God” (Book 1, Chapter 11).

From this text it follows that children in those days were only catechumens and were baptized only in case of mortal danger. And this despite the fact that infant mortality was much higher than today.

Saint Basil the Great says: “And you put it off, think about it, hesitate? Having been exposed to the teachings since infancy, has not yet begun to approach the truth? Always learning, have you not yet come to knowledge? You experience it all your life, you look out until old age; When will you become a Christian? When will we know that you are ours? You've been waiting for a real year for a year. Be careful that your promises do not extend beyond the limits of life. " Don’t worry about what will give birth, find the day"(Proverbs 27:1). Don’t promise what is not yours” (Conversation 13 “Incentives to accept holy baptism”).

And here is what the saint writes Gregory the Theologian in word 40 “For Holy Baptism”:

« Do you have a baby? Don't give time for the damage to worsen; let him be sanctified in infancy and consecrated to the Spirit from his youth. Are you afraid of the seal, due to the weakness of your nature, like a cowardly and unfaithful mother? But Anna, even before birth, promised Samuel to God, and after birth she soon dedicated him and raised him for the sacred robe, not fearing human weakness, but believing in God. There is no need for you in the pendants and whispers, along with which the evil one enters, attracting to himself from the gullible the reverence due to God. Give your baby the Trinity - this is a great and good repository».

“They will object: “Let all this be fair in the reasoning of those seeking Baptism. But what can you say about those who are still babies and feel neither harm nor grace? Should we baptize them too? - Of course, if danger is approaching. For it is better to be sanctified unconscious than to die unsealed and imperfect. Proof of this is the eight-day circumcision, which in a transformative sense was a kind of seal and was performed on those who had not yet received the use of reason, as well as the anointing of the thresholds, which protects the firstborn through inanimate things. About other minors, my opinion is this: waiting until the third birthday, or a little earlier, or a little later, when children can hear something mysterious and answer, although not completely understanding, but nevertheless imprinting it in their minds, it should sanctify their souls and bodies with the great sacrament of performing . The reason for this is the following: although children then begin to be subject to responsibility for life, when the mind comes to maturity, and they understand the Sacrament (because sins of ignorance are not punished from them due to age), however, protecting them with Baptism is undoubtedly much more useful, due to the dangers that suddenly occur to them and cannot be prevented by any means.”

So, Saint Gregory himself, being a baptized adult with Christian parents, advocated the baptism of all infants. Including because unbaptized infants “will not be glorified or punished by the righteous Judge, because although they are not sealed, they are not bad, and they themselves have suffered more than they have done harm. For not everyone unworthy of punishment is worthy of honor; just as not everyone unworthy of honor is worthy of punishment.” This opinion of the universal teacher was established and became widespread practice.

It is difficult to say when the institution of adopters appeared. I think it is an apostolic Tradition that baptized children should have successors. Adults also had them. These are those who testified to the faith of the person coming to the Sacrament. We can say for sure that by the 7th century. rules about recipients and spiritual kinship were formed. For example, canon 53 of the Sixth Ecumenical Council, otherwise called the Trullo Council (691-692): “For affinity in spirit is more important than union in body, and we have learned that in some places, some who receive children from holy and saving baptism, after this is why they enter into marital cohabitation with their widowed mothers: we determine that from the present time nothing like this will be done.”

And in Rus' we adopted the practice of infant baptism along with the adoption of Christianity. This is a thousand-year-old practice for us. Therefore, the proposal to postpone the baptism of babies until they grow up causes, to put it mildly, misunderstanding among parents and relatives. If you refuse them in one church, they will go to another just to baptize. Although I have also heard about people who even in our time postpone the baptism of their children until they reach adulthood. I don't dare judge them. Experience shows that even in pious families, children leave the faith, and in unbelieving parents, children come to God. And, perhaps, from these people, raised in believing families, but not yet baptized, new lamps of faith will grow. After all, if Augustine had been baptized in childhood, and then he had followed the path of sins and mistakes that he followed, then we would not have such a wonderful saint, exegete and preacher. But more often it happens that in case of trouble a person turns to God and goes to where he was baptized, where his parents and grandparents are.

I believe that we must adhere to the established tradition and do everything in our power so that our children love Christ and His Church. And this task is not only for parents, but also for us, the clergy.