Towards the Biography of Vyach. Ivanov: A Trip to Palestine (original) (raw)

Vyacheslav Ivanov on Slavic Idea

Философические письма. Русско-европейский диалог, 2020

Стажер-исследователь Международной лаборатории исследований русско-европейского интеллектуального диалога. Аспирант Школы философии. Национальный исследовательский университет «Высшая школа экономики».

On the Biography of Vyacheslav Ivanov: “Even Wednesdays”

2021

The article examines the history of the latest literary and philosophical meetings in the legendary St. Petersburg salon of Vyach. Ivanov and L. Zinovieva- Annibal on Tavricheskaya St., known as “The Tower”. On the basis of archival, epistolary and memoir materials, an attempt is made to reconstruct the events and interpret their contradictory assessments by contemporaries, to find out the fullest possible circle of guests and the program of the evenings. The second season at “The Tower”, with its traditional meetings on Wednesdays, was organized by its inhabitants on even days, but due to the fire at first and then to the hostess’ illness, it actually ended after four meetings between October 1906 and February 1907. The work also supplements and clarifies some facts and circumstances familiar from the memoirs of visitors of the “Ivanov Tower” (N. Berdyaev, M. Sabashnikova).

«Yaroslavl Text» in the Work of A. F. Ivanov-Classic

World of Russian-speaking Countries, 2020

The article is devoted to the problem of "Yaroslavl text" in the work of a little known now poet of Yaroslavl origin A. F. Ivanov who initially followed the traditions of Nekrasov school but later began to support a more conservative position which reflected on the emotional mood of his poetry. The image of a homeland as a key component of Yaroslavl culture text is typical for the majority of poets of democratic directions and is understood by them as the image of "small homeland". In the majority of his works it is the image which comprises the village childhood reality, hard agricultural labour of peasants, middle strip of Russia landscapes, but deprives specific geographical realities, has a generalizing character. A. F. Ivanov-Classic's early lyrics together with a generalizing and "diffused" image of "a homeland" with traditional "poor images" and "thin fields" is based on his childchood impressions from the life in the village (he recalls a late grandfather, an old parents' house). In his works there are a lot of toponymic realities, but the object of his creative reflection is not his native village in Lubim region of Yaroslavl province (not a single mentioning) but Yaroslavl a big city but it doesn't differ much in importance from a nearby situated Rybinsk. Yaroslavl for A. F. Ivanov-Classic is the city situated on the Volga connected with heroic pages of Russian past. "Yaroslavl text" of a poet's lyrics in spite of this fact that it has an autobiographical basis is "modeled" by the author but does not appear in the result of a personal reflection on his own past.

Petahiah of Regensburg and his route to the Middle East via Kiev

The Earliest States of Eastern Europe, 2002

The paper represents an introduction to a Russian translation of the first part of rabbi Petaḥiah of Regensburg’s account of his travel to the Middle East. For his publication, the author had selected the portion of the text, that deals with the rabbi Petaḥiah’s way from Prague to Nisibis. This is the first Russian translation of rabbi Petaḥiah’s text based on L. Grünhut’s critical edition (Frankfurt-am-Main, 1905) as well as the primary manuscript evidences and the first printed version of the source published in 1595 in Prague. The same portion of rabbi Petaḥiah’s text according to the Warsaw manuscript recently discovered and published by A. David (1996) is also translated into Russian. The author argues that Petaḥiah crossed the Black Sea from Eastern Crimea and after that traveled to the land of Ararat around Nisibis across the land of Togarma, which was under the control of the Seljuk Turks.

The first journey of St. Sava of Serbia to Palestine

Zograf, 2003

This paper gives a detailed commentary about both surviving descriptions of the first pilgrimage of St. Sava, the first of which was written by Sava's pupil, hieromonk Domentijan (probably in 1242/1243), and the second, by the monk of Hilandar, Teodosije (around 1300). Special attention was paid to the chronology of the pilgrimage, and the research also included Sava's return journey from the Holy Land, i.e. his visits to the emperor John III Batatzes, the monasteries of the Holy Mountain and Thessalonica...

The Siberian pilgrimage to Palestine and its representation in the turn of the century

Vestnik Tomskogo gosudarstvennogo universiteta. Istoriya, 2021

The article is devoted to the representation and practice of the Siberian pilgrimage to the Holy Land in the turn of the century. Though, the tradition of pilgrimage to Palestine has been forming over several centuries, it became especially widespread in the end of the 19th century. Methodologically, the authors rely on a positivist approach. Establishing the exact number of Siberian pilgrims is a complex research task. Regional specificity cannot always be defined in surviving historical sources. A relatively complete data can only be obtained for that sources which are related to the turn of the century, relying on the reports of the Imperial Orthodox Palestine Society. Throughout the 19th century, pilgrimages were an isolated affair. Usually, they were done by people to perform a spiritual feat. The Pilgrims from the Tomsk province rank the top among the Siberian regions. The image of the Siberian pilgrim is quite vividly presented in the surviving types of pilgrimage notes, Palestinian travelers notes, as well as in the reports of the Central and Siberian IOPS branches. There is a special archetype of the Siberian wanderer who walked to Palestine, overcoming numerous difficulties. This type of Siberian pilgrim is mentioned by almost all authors, and very often it is about him the surviving sources tell us. The journey of the Siberians to the Holy Land took place not only in geographic, but also in mental space. The journey was expensive and time-consuming for a pilgrim. It lasted for about several months, especially in the first half of the 19th century. With the development of transport infrastructure, pilgrimage practices changed. The activities of the IOPS played a special role in popularizing the pilgrimage. This was the emergence and distribution of pilgrimage books, which were reducing travel costs, as well as the activities of local IOPS departments, which, with the help of educational activities, broadened the appeal of the Holy Land and the process of pilgrimage itself for the periphery inhabitants. Trying to consider objectively what the Siberian pilgrims were like, the authors resumed that the existing practice of Russian walking pilgrimage has transformed thanks to the activities of the IOPS and the appearance of pilgrimage books. Siberians successfully used new forms and mastered the existing pilgrimage practices. Siberian pilgrims maintained the practice of individual (personalized) travel during the period under study, despite the widespreading of mass and group pilgrimages at the turn of the Nineteen century

Vyach. Ivanov’s Greek poem to G. A. Rachinsky

Philologia Classica

Three ancient Greek epigrams by Vyacheslav Ivanov (1866-1949), dedicated to renown classical scholars Tadeusz F. Zieliński, Mikhail I. Rostovtzeff, and to religious philosopher and literate G. A. Rachinsky (1859-1939), were published in the collection of poems Nezhnaja tajna ['Soft Secret'], ΛΕΠΤΑ, Humaniorum studiorum cultoribus (SPb, 1912, 112-113). This article provides a commentary on the Greek poem to Rachinsky based partly on archive materials. Rachinsky, of whose personality we know mostly from memoirs by Andrey Bely, N. A. Ber dyaev and from correspondence and diaries of his contemporaries, chaired the Moscow Religious Philosophic Society 'in memory of Vl. Solovjov'. He translated into Russian, inter alios, Nietzsche, Goethe, Maupassant and Balzac. Ivanov's archives in Rome and Moscow keep some unpublished letters written by Rachinsky to Ivanov in 1910-1914. The correspondence allows to suppose that cordiality and even friendship between them developed in 1910. In the 'Soft Secret' , Ivanov also dedicated to Rachinsky a Russian poem 'On Receiving a Greek Prayer'. On December 25, 1910, Rachinsky sent to Ivanov from Moscow to St. Petersburg a card, most probably his Christmas greeting, with the Ode 5 for Choir, Irmos of the morning service for Christmas, in Greek. Conceivably, this text is a key to understanding of Ivanov's quite dark Greek and Russian poems, which formed a poetic answer in gratitude for Rachinsky's Greek prayer. In Ivanov's Greek poem, there is a deliberate mixture of pagan and Christian vocabulary. It starts with the pagan πρόμαντις 'prophet' and goes on to οἰκτιρμῶν τε τοῦ Πατρός… εἰρήνης τε 'Father of mercies and peace'. This recalls the wording of the NT and the Prayer for Christmas: Θεὸς ὢν εἰρήνης, Πατὴρ οἰκτιρμῶν. A scholarly poet, Ivanov expressed his thanks to a friend who could reveal insight into his complicated style. The author of the present contribution specifies the date of Ivanov's

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The Life of Nicholai Velimirovich

The Nicholai Studies International Journal for Research of Theological and Ecclesiastical Contribution of Nicholai Velimirovich, 2023