Letters to S.I. Snessoreva

Letter 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 Among the extensive epistolary heritage of Saint Ignatius Brianchaninov, a special place is occupied by 24 messages addressed to the translator and writer Sofia Ivanovna Snessoreva (1815 or 1816 - 1904) - his spiritual daughter, who, according to the Saint himself, was one of the “very few people who showed him special love.” The letters cover a 22-year period of their communication (from 1845 to 1867) and indicate a close connection between teacher and student. Published for the first time in a separate corpus and commented on, they provide an opportunity to observe the spiritual guidance of the Bishop, thanks to which Sofia Ivanovna went through a difficult path from a translator of magazine novels to a spiritual writer, whose works have outlived their author and remain a gracious and useful reading for every Orthodox person. 1 In addition to spiritual ties, Saint Ignatius and S.I. Snessoreva were connected by literary pursuits, therefore the published letters are of great importance for characterizing the activity of the Saint as a Russian spiritual writer 2 . Throughout the entire time of their acquaintance, until the last days of the earthly life of His Grace Ignatius, Sofia Ivanovna was an active assistant in the publication and publication of his works. We do not have exact information about when Snessoreva’s first meeting took place with Archimandrite Ignatius of the Sergius Hermitage. Their acquaintance could have taken place at the end of 1845. It was at this time that Sofia Ivanovna, suffering from a serious illness, came from Astrakhan to St. Petersburg to enroll her son in an educational institution and thereby arrange the boy’s fate, since she had almost no hope for her recovery 3 . She finds help and consolation in the Sergius Hermitage, by this time already significantly renewed by the tireless labors of Archimandrite Ignatius: Sofia Ivanovna becomes his spiritual child. The earliest of the archimandrite's published letters to S.I. Snessoreva (letter No. 1) - dated May 9, 1846 - indicates that by this time a close, trusting relationship had already developed between them. Perhaps, wanting to support and encourage Sofia Ivanovna, Archimandrite Ignatius turns to her literary experience (Snessoreva had been translating since 1837 4) and introduces her to her works, in particular to the “Valaam Monastery”. This work of the Saint, written under the impression of his long business trip to Valaam 5, was the first intended for publication. The letter, in addition, speaks of the beginning of a new stage in the biography of the future Saint: he approached the 40-year mark of his life, the achievement of which he considered a necessary condition for the beginning of the publication of the works he wrote 6 . Through the mediation of Sofia Ivanovna, Archimandrite Ignatius is looking for opportunities to publish his works in O.I. Senkovsky’s popular magazine “Library for Reading” 7 . He is also interested in the opinion of a famous editor about the literary side of the “Valaam Monastery” proposed for publication. S.I. herself Snessoreva received a job as a translator in the journal “Library for Reading” in 1848, but her acquaintance with O.I. Senkovsky probably took place much earlier, back in 1836–1837, when the latter edited volumes of Plyuchard’s “Encyclopedic Lexicon” 8. Then Sofia Ivanovna, together with her husband, made translations for this publication (volumes 13–15). After her return to St. Petersburg, the acquaintance became stronger thanks to the friendly support of E. N. Akhmatova 9 . Snessoreva knew and was friends with Akhmatova from the time she lived in Astrakhan (from 1838 to 1845) 10, and in St. Petersburg she often attended her literary evenings. Probably, it was from these Akhmatova “Saturdays”, where O. I. Senkovsky, A. V. Druzhinin, A. V. Nikitenko, N. I. Pirogov, A. A. Kraevsky, V. V. Stasov, V. P. Gaevsky and other writers gathered, that Sofia Ivanovna’s friendship with some of them began. Immediately after the publication of “Valaam Monastery” by O.I. Senkovsky 11, the essay was published twice as a separate edition in the same printing house where the magazine was printed 12. The next work of Archimandrite Ignatius, published in the journal of O.I. Senkovsky, was “Memories of the Borodino Monastery.” The reason for writing it was a visit to the Spaso-Borodinsky Monastery 13 at the end of July 1847, where he stopped on the way to the place of treatment: from mid-August 1847 to mid-May 1848, the archimandrite was on vacation at the Nikolo-Babaevsky Monastery 14. Already on September 18, 1847, he sent Hieromonk Ignatius 15, who was in charge of the Sergius Hermitage during his vacation, his work with the request: “Having sealed the enclosed envelope, deliver it according to the inscription. Enclosed here is a short poetic brochure “Memories of the Borodino Monastery.” Read it. If they print it and give you a few pieces of paper, then send 20 pieces to the Borodino Monastery, a few to me, and distribute the rest among the brethren and friends. But I would like it to be published” 16. With a high degree of probability, it can be argued that for the publication of this “brochure,” as Archimandrite Ignatius called it, he again resorted to the mediation of Sofia Ivanovna; at the end of 1847, the publication appeared in the “Library for Reading” and was immediately published as a separate edition in the printing house of K. Kraya 17. Apparently, Sofia Ivanovna, in a reply letter to Archimandrite Ignatius, conveyed Senkovsky’s regret that the volume of the work is small, and a request to send a new work for publication, to which His Eminence Ignatius replied to her: “The memory of the Borodino Monastery that I had in my soul was written down on paper. This is my entire justification against the fair accusation of brevity. I have some things that are more extensive than “Memoirs,” but I don’t know if they go into a secular magazine. I’ll send something when I’m stronger and leave it to the discretion of Yi Icha to print it or not” (letter No. 4). During his stay in the Nikolo-Babaevsky monastery, the saint, despite his painful condition, completely devoted himself to writing spiritual works. From the first days of his vacation, he worries whether brochures about the Valaam and Borodino monasteries have been sent to his acquaintances 18, and also, through Hieromonk Ignatius, he gives gifts to some of his spiritual children new works, which he often wrote at their request. The saint spoke about this more than once. For example, in one of his later letters, he wrote: “Concerning my works, you know that I wrote them for myself and for my short, few acquaintances, from the mood received and assimilated by monastic life” 19. So, at the beginning of September 1847, in response to the request of his spiritual daughter - A. A. Alexandrova 20 - Archimandrite Ignatius promises to write “the short essay she desires and send it by mail” 21, and already on September 22 he asks Hieromonk Ignatius in a letter: “Seal the enclosed envelope and deliver it to A. A. Alexandrova. Here is my little essay for them; read it, just don’t give it to others” 22. In a month he will find out: “Did A Zhit give away the sea” 23? In the same way, through the Sergius hermitage, the archimandrite sends as a gift to Sofia Ivanovna one of his most striking works - “The Cup of Christ”. This work was probably written in the fall of 1847. Already at the end of September, in a letter to Hieromonk Ignatius, the archimandrite reflected on this topic: “... Sorrow is the cup of Christ on earth. Whoever is a participant in the cup of Christ on earth will also be a participant in this cup in heaven. There she is an unceasing pleasure...” 24. Handing over the “Chalice of Christ,” he writes to Hieromonk Ignatius: “After reading the attached letter, deliver it to Snesarev 25. Here is a sample of a book that has been forming in my head for a long time, and now little by little it is moving from ideal existence into the essential: it will be like “The Imitation of Christ” - a well-known Western book 26, only ours. [I include you and others for the sake of God who are of the same mind with me among the authors of the book, which is why I use the expression: “ours.”] Completely in the spirit of the Eastern Church - and it comes out stronger, more mature, more thorough, with a completely special character. I would like to move this book at least halfway while I am here in solitude. Such a thing, half done, is almost already done” 27. In a letter addressed to Sofia Ivanovna herself (No. 4), who, undoubtedly, was also among those “for the sake of God who are of the same mind,” the archimandrite clarifies that he has already written fifteen articles similar to “The Chalice of Christ” and he proposes to compile a book from them - “My gift to my friends” 28. Describing the content and structure of the book he created, His Grace Ignatius notes that “the image of the presentation, the external form, the very syllable - may be news in Russian spiritual literature.” He is interested in the opinion of Sofia Ivanovna and O.I. Senkovsky about the exiled “Chalice of Christ,” but he has not yet written anything about its publication in the “Library for Reading” and asks to “keep this work secret.” The work that Archimandrite Ignatius considered possible to publish in the journal after “Memories of the Borodino Monastery” is “Joseph. A sacred story borrowed from the book of Genesis" 29. He probably wrote it shortly before his return to St. Petersburg. Echoes of the work on the story can be heard in the March 1848 letter to the viceroy, Hieromonk Ignatius: “...God, who gave his grace to Joseph, who was sold and imprisoned, and who bowed the hearts of all to him, - out of his great mercy, bowed the hearts of many here to me...” 30. Archimandrite Ignatius sent his story to the “Library for Reading” after returning from the Nikolo-Babaevsky Monastery in October 1848, but the manuscript was returned, since Senkovsky was sick with cholera at that time, and the management of the editorial affairs passed into the hands of his assistant A.V. Starchevsky 31 . The author again turns to Sofia Ivanovna for help (letter No. 6): “... I am forwarding to you both my letter and the manuscript, take the trouble to deliver both to Joseph Ivanovich.” Sofia Ivanovna hands over the manuscript for its intended purpose, and O.I. Senkovsky, despite his poor health, personally deals with it. He suspends the publication of A. N. Muravyov’s work “The Skete of Gethsemane” 32 and places the story of Archimandrite Ignatius 33 . At the same time, Senkovsky does not change his manner of working with published materials and, as he almost always did, processes the text of the manuscript. But the processing affected only the author’s preface, which he submits on behalf of the editors, starting it with the following explanation: “We considered it necessary to stop the printing of the story already begun here in order to quickly give place to the wonderful work of one of the most gifted teachers of piety in Rus', who has decorated this publication more than once with the creations of his pen. His name, so well known, was always hidden on these pages, but his voice probably resonated each time in the souls of readers with the spiritual tenderness that he arouses in listeners in another, more holy place. A few lines of introduction will explain both the purpose of the venerable author and the reason for placing here a story of a completely new type in belles-lettres. The reason can be stated very briefly. The story is of sacred content; but the presentation of this sacred story is completely literary, and its language is fascinating, artistic and suitable for reading, beloved by modern secular imaginations” 34. After appearing in the magazine, the story was published as a separate brochure, modeled on the previous publications of Archimandrite Ignatius, in the printing house of K. Kraya 35. And after it - in October-November 1849 - the same printing house published “The Chalice of Christ” 36, the publication of which was awaited by the archimandrite’s friends and spiritual children. He wrote about this to one of his acquaintances, explaining the reason for the publication of the brochure: “Many mourners wanted to have a list of the “Chalice of Christ” in order to draw consolation for their souls from this reading. This made me print “The Chalice...” 37. The authors of the “Biography” of the Saint wrote, that the brochure “sold out instantly, in the end they paid ten rubles per copy, but it was no longer possible to make a second edition due to censorship corrections that distorted the article beyond recognition” 38 . This kind of difficulty has arisen before. Thus, having received “Memories of the Borodino Monastery” in December 1847, the archimandrite wrote to Hieromonk Ignatius: “I am enclosing one sheet of the brochure “Memories of the Borodino Monastery,” corrected. No number of errors! The meaning is completely lost and distorted” 39. In this light, the publication of the “sacred story” about Joseph is seen differently: obviously, Senkovsky submits the preface on his own behalf in order to protect the work from possible censorship interference. But the amendments to the first publications probably did not distort the meaning of the works as much as the changes in the “Chalice of Christ”, with which Archimandrite Ignatius did not agree. Most likely, letter No. 7 (no date) dates back to the same time, from which it follows that Sofia Ivanovna attempted to publish as a separate brochure “as a gift to subscribers” of the “Library for Reading” magazine the work of Archimandrite Ignatius “Preparatory Conversation for the Sacrament of Confession,” written in the Sergius Hermitage in 1845. Anticipating the possible intervention of censorship, the archimandrite advises Sofia Ivanovna resort to the help of Senkovsky and K.S. Serbinovich in advance 40. “If the conversation is distorted by overmarks and rhetoric,” he writes, “relegated from the anthological type in which it was written, then I do not agree to its publication.” Sofia Ivanovna’s good desire to make the “Conversation” available to a wide audience did not come true - the brochure was never published 41 . Later, the Saint himself described the situation surrounding his first publications in a letter to his brother: “When I lived in the Sergius Hermitage, they did not favor my works being published in print, having their own reasons. At first they didn’t tell me directly: we used our own technique for refusal. Namely: they smeared the manuscript in such a way and changed the essay in such a way that the manuscript became worthless, and the essay became alien to me and acquired a distorted appearance that could seduce the reader and make the author the laughing stock of the public. Subsequently, one censor was so kind as to say that there was a secret order regarding my works, after which I did not bother the censor by submitting my works there” 42 . The last two publications of Archimandrite Ignatius of this time - the prose poems “The Cemetery” and “The Garden in Winter” - appeared in the February issue of the “Library for Reading” for 1851, 43 probably only thanks to the ingenuity of Senkovsky, who placed them in “Mixtures”, thereby “hiding” the miniature stories of the archimandrite between other minor works of the section. The authors of the “Biography” of the Saint did not know about these publications: “With difficulty, with Senkovsky’s personal efforts,” they write, “then two articles published in his magazine “Library for Reading” were published: “Joseph the Beautiful” and “Valaam Monastery.” Then, for a long time, all the works of Archimandrite Ignatius circulated in manuscripts among persons who used his spiritual advice” 44. Of course, the method of publication used by Senkovsky could not satisfy the author, but Archimandrite Ignatius undoubtedly appreciated the good intentions that guided the editor of the “Library for Reading” in this matter. Thus, letter No. 8 (1851, no date), possibly related to the archimandrite’s latest publications in the journal, is entirely dedicated to Senkovsky and testifies to the friendly relations that have developed between them: the archimandrite is worried about Senkovsky’s health and invites him and his wife to visit the Sergius Hermitage. It is also obvious that S. I. Snessoreva played a special role in the communication of the famous Baron Brambeus with the ascetic of the Russian Church. The letters of His Grace Ignatius to Sofia Ivanovna reflect not only the vicissitudes of the Archimandrite’s literary activity in the late 1840s – early 1850s. They capture, which is extremely important for us, an example of his spiritual mentoring, gradually healing and straightening the soul of Sofia Ivanovna. At first, the spiritual lessons of Archimandrite Ignatius apparently came to her with difficulty. Thus, his advice, drawn from the Holy Fathers: in the name of Jesus to destroy your idols - “earthly objects and their images, chaining your thoughts and hearts to yourself” - seems cruel to Sofia Ivanovna. At this time, it is probably still difficult for her to accept the archimandrite’s words that “God’s love mortifies carnal and spiritual love.” But, placing Snessoreva on the first step of the spiritual ladder, the Archimandrite does not demand much from her: “I don’t complain about you for your indifference to everyone; I do not seek from you fiery love for the Savior. I am looking for a contrite and humble heart, which God will not despise. <...> Kiss Kolya for me and admire him: we need to be like him in order to enter the Kingdom of Heaven, which is Divine Love” (letter No. 2). One can trace how carefully and consistently the Saint prepares the fragile soul of Sofia Ivanovna for spiritual ascent. Starting with interested attention to her worldly activities, he gradually reveals to her the meaning of her life, strengthens her in the fight against the invisible enemy: “You will not be at all mistaken, kind Sofia Ivanovna, if you liken our whole life to a long war. Each of us is destined to take our Jerusalem and our Constantinople from foreigners... Do not desire, before a decisive victory, either peace or rest. Fight! Having brought Kolya earthly happiness, try to bring him heavenly happiness as well. Here’s work after work” (letter No. 5). Short letter No. 9 (dated March 27, 1854) eloquently testifies to the changes that have occurred in the spiritual life of Sofia Ivanovna since the beginning of her acquaintance with Archimandrite Ignatius. Snessoreva, a native of Voronezh, revered St. Mitrophan of Voronezh from childhood. Concerns about the fate of Russia in the war with the allies prompted her to turn to Archimandrite Ignatius with a request to send an icon of the saint to Admiral P. S. Nakhimov, the transfer of which became an event for the entire fleet 45. The saint saw in Sofia Ivanovna’s act a manifestation of “humility and piety.” At the end of 1857, after being named Bishop of the Caucasus and the Black Sea, His Grace Ignatius left Sergius Hermitage forever and went to Stavropol. Two letters of the saint (letters No. 10 and No. 11) date back to the time of his four-year service at the Caucasian See. Since correspondence becomes the only possible form of communication between Snessoreva and her spiritual father, the first place in it is now occupied by Sofia Ivanovna’s main concern - her son, who has approached the twenty-year mark of his life. From the first days of Snessoreva’s acquaintance with the Saint, he extended his spiritual guidance to the people closest to Sofia Ivanovna: his son Kolya and his older sister Elizaveta Ivanovna. And now (at a distance), as before (in personal meetings), again and again he dispels Sofia Ivanovna’s anxiety for her son, helps to follow the right path: “Let the Word of God be your guide” (letter No. 10). “There comes a time of sowing; It is also harvest time. The moral law is immutable, according to which people must inevitably reap what they sowed arbitrarily. But the omnipotence of God and the unlimited mercy of God can change or soften the legal, logical sequence of a solid moral law” (letter No. 11). After many years of requests for retirement due to illness, the saint received permission to live in the Nikolo-Babaevsky monastery and in October 1861. moves there. Half of the Saint’s letters to Sofia Ivanovna known to us were written by him during this last period of his life. In a secluded environment, he again devoted himself to writing, and at the end of 1862, after more than ten years of silence 46, his creations again appeared in print. The main assistant in the important matter of publishing his works for the Saint became his brother, Pyotr Alexandrovich, who from mid-1862 devoted himself entirely to the affairs of the Saint. Sending Peter Alexandrovich to St. Petersburg to organize his works in print, the Saint wrote to him: “May the merciful Lord bless your journey and grant from His spiritual treasury the mind and wisdom to accomplish everything according to His holy will, for the glory of His holy name and for the benefit of our souls. I in no way seek to publish my works, I do not in any way recognize them as worthy of publication or capable of edifying Christian society. Therefore, if you encounter an obstacle to printing, then do not try to get it printed. If they agree in advance, then let those works that I have appointed for publication be published” 47 . Pyotr Alexandrovich manages to achieve success quite soon. Already half a month later the Saint writes to him: “About my writings: It is not without the Providence of God that they are being published, which has hitherto encountered difficulties” 48 . This time, Viktor Ipatievich Askochensky 49, whose journal “Home Conversation” firmly stood on Orthodox positions, undertakes to publish the works of St. Ignatius. “I will be sincerely glad if V.I. Askochensky is the publisher of all my works, and I ask him about this,” the Saint wrote to his brother on November 8, 1862. “And indeed he is the driving force of this matter! I fully respect the dedication with which he acts. The attacks of the progressives to which he is subjected 50 in my eyes are the greatest praise for him, just like the attacks of demons on the saints of God" 51 . At the same time, the Saint turns to Sofia Ivanovna with a request to take upon herself the proofreading and correction of grammatical errors in his works prepared for publication (letter No. 12). Sofia Ivanovna immediately agrees. In the saint’s response letter, in addition to gratitude and questions about his son, we for the first time encounter his opinion about the spiritual significance of Snessoreva’s translation work 52: “I sincerely would like your time and the strength of your soul to be used for something that is not so much ungodly and hostile to God as the newest magazines are hostile to God, trying to destroy the people with their preaching of faith and morality. This will require a formidable response. “May God’s mercy arrange another occupation for you” (letter No. 13). Sofia Ivanovna, with her characteristic conscientiousness, helps the Saint in the publication of his works. On April 18, 1863, the saint wrote to her: “I sincerely thank you for your memory of me in your letter to Pyotr Alexandrovich and for your work on my writings. I admit that I am indebted to you and to many. I haven’t told you as much about faith as I should have. By re-reading my works, you borrow from them all the thoughts and feelings into your ownership - as I understand it - you unite with me in one direction, in one spirit. I borrowed the direction entirely from the teaching of the Holy Fathers of the Orthodox Church” (letter No. 14). The second part of the letter gives reason to assume that in her letter Sofia Ivanovna informs the Saint about the intention of Ivan Ilyich Glazunov 53 to publish the Collected Works of the Right Reverend Ignatius. “I heartily rejoice,” writes Saint Snessoreva, “that Ivan Ilyich had the good idea to publish my works on his own credit. I dare to think that he will do a benefit to the entire domestic Christian society. Ivan Ilyich will also do spiritual good to me and my brother, because he will save us from the material troubles of printing... I trust in the mercy of God that you will understand everything I have said here: it is quite profound, and, despite the simplicity and clarity of the matter, not everyone will understand it” (letter No. 14). Continuing to publish his works with V.I. Askochensky 54, the Saint accepts the offer of I.I. Glazunov and begins to prepare his works for a more complete publication. The authors of the “Biography...” write about this: “The bookseller-publisher I. I. Glazunov, an old acquaintance of Bishop Ignatius, entered into an agreement with him to print all his works, accepting the costs of publication upon himself, and thereby introduced the Right Reverend into the intensive task of revising, correcting, adding to and bringing into one whole all the articles written by him at different times in the rank of archimandrite, and then the bishop. Thus, the first two volumes were compiled under the title “Ascetic Experiences...” 55. Both during the publication of individual works of the Saint by V.I. Askochensky, and now, when the publication of all his works begins, His Grace Ignatius sees in this God’s will. On January 10, 1864, he writes to his brother: “The publication of my works is obviously the work of Providence. And me, and you, and oh. Photius 56, and V.I. Askochensky, and Glazunov, and Sofia Ivanovna are tools. Everyone is given a task for the common benefit, and therefore for their own. Those who study Christianity literally and have lost its active study have one teaching for themselves, and another for others” 57. When the works for the first two volumes were collected, the Saint turns to Glazunov with a request to treat the publication with special responsibility: “God was pleased to instill in you the disposition to join my wretched work by publishing the “Ascetic Experiences” I compiled. This book in the proper sense does not belong to me: it is entirely borrowed from the Holy Fathers of the Orthodox Church. My work consists in the fact that throughout my entire life I have been studying the writings of my fathers and have made such an extract from them that can only be done through a long-term study of these quests. I considered the book “Ascetic Experiences” to be almsgiving. By the providence of God it was given to me, for the salvation of my soul, to prepare this alms: by the same divine providence it is given to you, for the salvation of your soul, to pass on this spiritual alms to Christians who need it. The work of God, Ivan> And 58. At the same time, the Saint turns to Sofia Ivanovna with a request to take on the proofreading of “Ascetic Experiments” if this work is convenient for her (letter No. 18). Sofia Ivanovna probably hesitated in making a decision, feeling a great responsibility and being critical of her abilities. Her experiences were so great that she saw a dream, which she immediately told the Saint about in her next letter. The saint explains to Snessoreva the error of her attention to the dream and reveals the spiritual significance of the work proposed to her: “...1) I believe that a thorough revision of the “Experiments” will have a beneficial effect on your soul, which is already accustomed to entering into communion with the spirit of the Holy Fathers of the Orthodox Church and finding food and consolation, moreover, revival in this communication; 2) due to your devotion to me, due to the sympathy that you have for my poor writings, due to your knowledge and skill in this matter, I cannot point to anyone else who would serve in the general benefit of Christianity with such zeal and with such service as you; 3) You are well acquainted with Glazunov 59 and can, more than anyone else, manage his printing house. Then may the Lord bless you for this work” (letter No. 19). A year before the proposal to start proofreading “Ascetic Experiences” - in April 1863 - the saint invited Snessoreva to visit the Nikolo Babaevsky Monastery, making both a “pleasant and useful” trip. Letter No. 20 makes it possible to assume that Sofia Ivanovna visited the Saint at the beginning of June 1864, who probably finally dispelled her uncertainty and self-doubt. The Reverend Ignatius highly appreciated the work of Sofia Ivanovna and repeatedly thanked her for the proofreading: “I am very pleased with your work in correcting the “Ascetic Experiences,” which in a Christian sense are of great importance” (letter No. 20). “I acknowledge the mercy of God for your participation in this matter” (letter No. 23). “With Sofia Ivanovna’s comments,” the Saint wrote to his brother, “I agree to a large extent. I look for comments, like treasures, that come from true disposition and knowledge” 60. Again and again the Saint writes to Sofia Ivanovna about the spiritual significance of the work she performs: “When you are engaged in proofreading the “Experiments,” you work both for the common benefit and for your own. I dare to think that God’s Providence brought you this work; so that your spirit is torn away from the spirit of this world and assimilated to the Spirit of God, which is the essence of salvation” (letter No. 20). How successfully Snessoreva learned the spiritual lessons of her teacher can be judged by her first spiritual book, “Daryushka the Wanderer,” written by her at the end of 1863 and published in 1864. This is a story about the life of a real person - Darius Alexandrovna Shurygina, a cassock novice of the Novodevichy Resurrection Monastery, with whom the Saint was familiar and whom Snessoreva herself knew well. Having received the book, the Saint wrote: “I sincerely thank you for the brochures you sent about Daryushka: such simple Christian souls as Daryushka are very close to God, between them and God there are no those screens, that stone wall that is provided by education and the customs of this world” (letter No. 20). The story was immediately published in Home Conversation 62. Sofia Ivanovna’s assistance in publishing the collected works of the Saint was not limited to proofreading work. At first the publication went smoothly. But if the publications of the Saint’s works in the late 1840s – early 1850s. encountered external difficulties, then during the publication of the collected works obstacles of a different nature arose. According to the memoirs of P. A. Brianchaninov, when the second volume of “Ascetic Experiments” was already in the printing house, I. I. Glazunov unexpectedly refused his promise to publish works at his own expense, as a result of which “all typographic work on the unfinished second volume was stopped” 63. In a letter written by the Saint to Glazunov on this occasion, His Grace Ignatius wrote, in particular: “All good deeds are cursed with sorrows, while the Holy Scripture says that he who begins a good deed, let him complete it. In our time, rejected spirits especially oppose the spread of the teachings of the Holy Fathers, introducing various thoughts of carnal wisdom and raising up people guided by carnal wisdom. Why would I believe that you need to firmly adhere to the good intention you have accepted, and take the thoughts and suggestions of people that come as a sign that your work is pleasing to God and useful to Christianity precisely because obstacles and sorrows are always erected against such actions, according to the Holy Fathers. Such cases are evidenced by obstacles. <...> You yourself see what a need there is now for the teaching of the Holy Fathers for a Christian society overwhelmed by various ungodly teachings. Having done my job, that is, having given you my twenty years’ work free of charge for publication, I otherwise rely on the will of God and wish to remain in peace of mind on the basis of obedience to the will of God” 64. After receiving the letter, as the Saint’s brother wrote, the second volume of “Ascetic Experiences” was published, but two more remained unprinted. Snessoreva probably played a significant role in the resumption of the publication. Knowing Glazunov closely and having the opportunity to meet with him in St. Petersburg 65, she was probably able to find ways to influence the publisher’s decision, as can be seen from letter No. 23. “God blessed the undertaking that came from you,” writes Saint Sophia Ivanovna, simultaneously informing about the resumption of publication. The completion of the publication of the four volumes of works prepared by the Saint providentially coincided with the last days of his earthly life. The Reverend Ignatius felt the approach of this milestone, and his letters gradually acquired a different sound: there was less and less worldly concern in them, more and more words spoken for Eternity: “...I, finishing my earthly journey, address with greetings of love to all humanity, wishing all true blessings to everyone. With special gratitude I turn to those few who showed me special love. Among these few, very few, are you. Thank you for your sympathy towards me” (letter No. 22). In these last years, the words of the Saint addressed to Sofia Ivanovna about her spiritual victory have become all the more important: “What a great thing you have done! You entrusted, completely handed over, as you write, your son to the Mother of God. Be sure that the Mother of God accepted him, and let him strive to be worthy of his High and Great Patroness!” (letter No. 22, November 24, 1864). The last time Sofia Ivanovna saw His Grace Ignatius was on September 13, 1866. By her own admission, when parting, the Saint said to her: “Sofia Ivanovna! I tell you, as a friend, as I say to myself: get ready for death - it is close. Do not worry about worldly things: one thing is needed - the salvation of the soul! Force yourself to think about death, worry about eternity! 66 A few months after this meeting (in early May 1867), Snessoreva again went to the Nikolo-Babaevsky Monastery - for the funeral of the Saint. The feelings experienced by the spiritual children of the Saint after his death are captured in the anonymous article: “The Death of the Right Reverend Bishop Ignatius Brianchaninov,” published in the journal of V.I. Askochensky two weeks after the burial of the Saint and immediately published as a separate brochure 67. The careful attention with which it describes the events of the last days of the Saint’s life, and every detail of the furnishings of his room, and the last lines of his writings, speaks of the author’s deep love and respect for the Right Reverend Ignatius. The article, written on behalf of the spiritual children of the Saint, who walked with him from the Sergius Hermitage to the Nikolo-Babaevsky Monastery, is very close in poetic style and language to the essay about Daryushka and, undoubtedly, is the same “brief description of the death” of the Saint, which S. I. Snessoreva mentions in his 68. While working on the collected works, the Saint repeatedly spoke about the need for a second edition. After the death of the Most Reverend Ignatius, relatives, first of all his brother, are looking for opportunities to fulfill this desire of the Saint. The opportunity appeared in 1880, when an agreement was concluded with the merchant I. L. Tuzov for the second edition of the works of the Saint. One of the clauses of the agreement read: “Upon final printing, the proper proofreading and proofreading will be entrusted to Mrs. Sofia Ivanovna Snessoreva” 69 . Without a doubt, it can be argued that Sofia Ivanovna performed this work and the 1886 edition of the Saint’s works was prepared for publication by her. And in 1891, under Tuzov, Snessorev published his main work, “The Earthly Life of the Blessed Virgin Mary...” 70. The letters of Saint Ignatius to S.I. Snessoreva are known to us only in printed form. They were first published almost 50 years after the death of His Grace Ignatius and 11 years after the death of Sofia Ivanovna - in 1915 - on the pages of the fundamental study by L. A. Sokolov “Bishop Ignatius Brianchaninov: His life, personality and moral and ascetic views. In 2 hours. Kyiv, 1915. Part 2. pp. 99–108, 125–138.” The author of the work indicated that all 303 letters from the Bishop to various persons published by him were received “from the nephew of his senator N.S. Brianchaninov” and “are being published for the first time.” The letters were collected from two sources: “...or from the handwritten notebooks of his brother, Pyotr Aleksandrovich Brianchaninov,” or they were “a reprint of the original letters of Bishop Ignatius” (Ibid., p. 84). The latter were distinguished by the presence of an address to the addressee and the signature of the Saint. In the proposed publication, the Saint’s letters to Snessoreva are for the first time arranged in chronological order. Until recently, we knew almost nothing about the fate of S.I. Snessoreva. It was only thanks to her biographical materials discovered in the Manuscript Department of the Academy of Sciences IRLI (Pushkin House) (hereinafter referred to as RO IRLI) that the main events of Snessoreva’s life became known. In the documents of the Literary Fund for 1877 (F. 155, not processed) and the Fund of the Standing Commission for benefits to needy scientists, writers and publicists for 1895 (F. 540, op. 1, No. 352), petitions from S.I. Snessoreva about permanent and temporary benefits. Attached to the first - to the Literary Fund - is Sofia Ivanovna’s autobiographical note “In Memory of a Friend”, as well as a list of her translations and other works. Providing autobiographical information and a list of literary works was a necessary condition for everyone who applied for help to the Literary Fund. Snessoreva approached this matter with her characteristic conscientiousness, and her autobiographical note, written on 15 pages, is a detailed narrative about a life full of tireless work and struggle with poverty and illness. Attached to the autobiographical note, the list of her translations over 40 years of work in magazines totals more than seven hundred works! The official nature of the autobiographical note limited Snessoreva’s narration only to external events; her inner life and, in particular, her relationship with St. Ignatius and her work on his writings are not mentioned in it. This side of Sofia Ivanovna’s life was reflected in the early edition of the autobiographical note stored in the fund of E. N. Akhmatova (RO IRLI. F. 12, No. 158. 1871, 18 p.), which was published for the first time as an addition to the letters of St. Ignatius. This document, which we have named for convenience: , is a draft autograph written by Snessoreva in the third person. The presentation of the main events of Sofia Ivanovna’s life in the early and later editions coincide almost word for word, but gives the reader the opportunity to become more familiar with the spiritual appearance of the Saint’s long-term and faithful assistant. We express our sincere gratitude for their assistance in preparing publications to the staff of the Pushkin House Lyubov Vladimirovna Gerashko and Alexey Markovich Lyubomudrov. Informing you that my “Balaam” is finished 71, and wishing that it be placed in B for reading, I ask you to take the trouble to convey this to Mr. Senkovsky 72. But there is a condition hidden within me - and I will tell you it right now. I would really like to get to know Mr. Senkovsky not only for the present circumstances, but as a writer whose trial will probably be useful to me, and therefore I need him. From time to time, a pamphlet with a poetic scope may come from my pen and therefore serve as not entirely superfluous furniture for his magazine. Somewhere in a corner! I paint my paintings in two stages. In the first I create, in the second I do finishing. The first reception of “Valaam” is over, and with the start of the second I would like to get acquainted with Mr. Senkovsky, hear his opinion, use it to benefit; I read the first picture to you, then came all the different pictures, supporting and varying the reader’s feelings. In the last final picture, my hand diverged - and, it seems, the last picture is the highest in terms of the boldness of painting. Sorry - I reserve modesty for sincerity, which is necessary in these cases. I would be very grateful if Mr. Senkovsky came to me as soon as possible; I am free in the morning until 12, and in the afternoon from 4 o'clock until late in the evening. I'm waiting for your response. Archimandrite Ignatius. May 9, 1846. There is no reproach in my heart for you. There is a desire in him for spiritual benefit, there is sincerity. Accept my words with simplicity and love, because they are spoken with simplicity and love. Love is not suspicious, it is full of faith, I am talking about spiritual love; carnal love is always dissolved by jealousy and suspicion. I call idols - or better yet, I learned to call them, learned from the Holy Fathers, in their writings - earthly objects and their images that captivate the thought and heart. These idols fall when the almighty and saving name of Jesus is pronounced in the spiritual church. I wish this to happen in me, and therefore in you. What do you find in this desire of cruelty? True, it leads to a narrow and sorrowful path, carried out with thoughts and feelings about the Lord, but this path leads to bliss. I don’t complain about you for your indifference to everyone; I do not seek from you fiery love for the Savior. I am looking for a contrite and humble heart, which God will not despise. What do you mean it won't humiliate? This means that into a humble heart, lamenting with blissful sadness over many sins and shortcomings, God pours out love for Himself. The witness of this is the holy Apostle Paul, who says that the love of God was poured into him by the Holy Spirit given to him 73 . The love of God mortifies carnal and spiritual love. She is Spirit. She remains in a subtle coldness 74, always even, as in the Gospel, but teaches those wounded by her to lay down their souls for their neighbor. For the feeling of this love is sweeter than the feeling of life. It puts a person in the right attitude towards everyone and everything. She is in the holy world, and the world is in her. She is in holy purity, and there is purity in her. We enter purity through repentance; repentance should humble us, bring us into the state of children. Kiss Kolya 75 for me and admire him: we need to be like him in order to enter the Kingdom of Heaven, which is Divine Love. Your most devoted Archimandrite Ignatius. Your dearest letter, Elizaveta Ivanovna’s kind letter, 77 Kolya’s dear letter – I received it; but I answer very little, because the saving effect of the medicine is very weak. I have no cash capital, will you believe me in debt? This duty is to write to you, Elizaveta Ivanovna, Kolya in a special letter, when I am stronger. Christ is with you! I greet you all together - wanderers on earth, like me!.. We all have one haven!.. Archimandrite Ignatius. October 29. “Debt is better than payment,” says the Russian proverb, a kind, fair proverb. This is what I need to do regarding you: to answer you somewhat decently to your kind letter, to your dear letter. The last time I wrote to you, I was not myself; and now it’s not mine yet. This is due to the effect of the medicine, a life-saving effect, but one that keeps one in a kind of numbness, in a state of half-life. Instead of an extensive letter, I am sending you the article “The Chalice of Christ” 79. - I have written 15 such articles, they are appointed to compile a book - “My gift to my friends” 80, my payment for the love that many have for me to such a degree. The image of the presentation, the external form, the syllable itself - this may be news in Russian spiritual literature. This is what was suggested to me, and I act simply according to the suggestion. I want my book to be a friend, always comforting, never burdensome. The reader will find a beginning everywhere and an end everywhere. If you want to read the whole article, you will find a common connection. I want the book to be accessible to everyone, like a friend; and - so that the proud mind is humbled by the height of truths and the depth of feelings: a friend must be with character. The book should consist of 4 parts. The first article is moral advice - you have an example. Article two – elegies; the soul considers itself, its relationship to earth, to heaven, etc. Article Three: the internal actions of the Christian religion. Article four: preparation for communion of the Holy Mysteries of Christ. Each part has its own tone. – Read “The Chalice”, tell me your opinion about this type of work. If Joseph Ivanovich had 81 minutes and he would convey his advice and opinion to you, I would be especially grateful. The memory of the Borodino Monastery that I had in my soul came out on paper 82. This is my entire justification against the fair accusation of brevity. I don’t send my children to an orthopedic institution to stretch out limbs that were born short! – I have some things that are more extensive than “Memoirs,” but I don’t know if they go into a secular magazine. I’ll send something when I’m stronger and leave it up to Joseph Ivanovich to decide whether to publish it or not. Keep the “cup” a secret with your sister 83. Drink from it together, spiritual consolation in your sorrows. You, of course, will not blame me for the following: after reading “The Cup”, give it to Elizaveta Ivanovna as her property. “I wanted to write to her, but I’m exhausted, I have to go and lie down on the bed.” But I want not to be in debt to her, so I offer you this request. Most devoted Archimandrite Ignatius. December 1st. You will not be at all mistaken, dear Sofia Ivanovna, if you liken our entire life to a long war. Each of us is destined to take our Jerusalem and our Constantinople from the foreigners. Glory in heaven awaits the winner and conqueror; eternal dishonor awaits the decisively defeated, who has allowed himself to fall, from which there is no rebellion. Do not desire, first of all, a decisive victory, neither peace nor rest. Fight! if you feel exhausted, if you are defeated in thought: then encourage yourself again, try not to actually be defeated and learn over time to win when only thoughts collide. Having brought Kolya earthly happiness 85, try to bring him heavenly happiness as well. Here's work after work. Your virtue will attract God's blessing to your son; and for your sin the wrath of God may break out over him. Remember this and strengthen yourself. God, who has not left you before, will not leave you in the future. May His blessing rest upon you. My letter to Joseph Ivanovich and the manuscript “Iosif” were returned 86, citing the reason for the absence of Joseph Ivanovich, and allegedly it was no longer he, but someone else who was publishing the “Library for Reading” 87. Why am I forwarding both my letter and the manuscript to you; take upon yourself the labor of delivering both to Joseph Ivanovich. Your devoted Archimandrite Ignatius. August 4, 1848. Dear Empress Sofia Ivanovna! I have the honor to forward the “Preparatory Conversation for the Sacrament of Confession” 88. I agree, according to your words, that it be published by the most respected publisher of the “Library for Reading”, in a separate book, as a gift to subscribers. But I must tell you that this conversation - an imitation of the catechetical conversations of St. Cyril of Jerusalem 89 - will seem very new at the present time for spiritual censors, which is why I suggest that Mr. Starchevsky (or it would be better if Joseph Ivanovich took on this work) to visit K. S. Serbinovich 90, who has special respect for Joseph Ivanovich’s publications. If K. Serbinovich approves the conversation for publication, then let Mr. Starchevsky ask him for a note to the censor, Fr. Archimandrite Ioannikiy, with such a note from Fr. Ioannikiy 91, who is very well disposed towards me, will not at all find it difficult to skip the conversation, skip it soon, and without undergoing surgery. If the conversation is distorted by overmarks and rhetoric, relegated from the anthological type in which it was written, then I do not agree to its publication. - A note, a note from K. Serbinovich! She will have magical powers! Be healthy! Your devoted Archimandrite Ignatius. I received your kind letter and with it a letter from Joseph Ivanovich, I very much regret that the most respected Joseph Ivanovich, in his illness, took upon himself the trouble of writing a letter, which took away from him many precious minutes that could have been given either to useful work or just as much to useful rest. This letter will remain with me as a shield against spiritual censorship 92. Leaving now to talk about everything else, I will only say that the good intention of Joseph Ivanovich and his wife to visit the Sergius Hermitage must someday be fulfilled; take care of arranging this, take upon yourself. This will be the punishment that you ask from me in your last letter for your constant affection towards me. The other day I received his “Letters from the East” 93. I like this essay. It is more modest and mature than his other works. You should come to me to read Nakhimov’s answer 94, edifying in its humility and piety. This is a response to your humility and piety; led by them, you conveyed to me your desire to send him an icon of St. Mitrophan, instilled in me this desire 95. Devoted to you Archimandrite Ignatius. March 27, 1854. Story by S. I. Snessoreva* We are at war with the Turks. I wake up at night, I am ashamed to sleep peacefully when my compatriots, when the Russians are suffering and enduring all the disasters. The Battle of Sinop resonated in the heart of every Russian. I visited my father (Vladyka Ignatius). Among other things, she asked him if it was possible to send a letter to Nakhimov and bless him with the image of St. Mitrofan? Why St. Mitrofan? – he asked. But because with his money Peter I laid the foundation for the Black Sea Fleet, founding the first fleet in Azov, as a Voronezh native, I could not help but know the exploits of our saint. – If you provide me with historical facts, then I will be very glad to fulfill your wish. I found Golikov** in the Imperial Library, copied everything related to this event and sent it to the priest. Good, merciful Father Bishop, he ordered an image of St. Mitrofan and sent me to read a letter he wrote to Nakhimov. So short and so clear, it was all compassion, prayer, and gratitude. After some time, Nakhimov sent an answer full of humility and gratitude: Do not attribute anything to me, and if you want to show me sympathy, pray for the repose of the soul of Lazarev***, who did everything for the Black Sea Fleet. Vladyka (then still an archimandrite) called the brethren, read the letter to them, and together they all offered prayers to God for Michael. Nakhimov**** was killed. I was with Sergius (in the Sergius Hermitage - E. A), there, together with Russia, I mourned the noble warrior, and the priest served for the repose of his soul, and they prayed for him for a long time. Many years have passed. My sister was visiting me and asked me to read my prayers out loud one day. Which three Pauls are you remembering for their repose? – she asked. – Pavel E., Pavel is a nephew, and there is no third person, it seemed to you. No, just look at the note, you mentioned three people, I noticed. I looked - yes, three, I made a mistake, I wrote down too many, I need to cross them out. The pen didn’t come to hand, so I forgot. I see a dream. The religious procession, the banners are fluttering, the clergy are singing, the people are crowding - I look, all the familiar faces, all the friends who have already died. Suddenly a man in a sailor’s hat, stooped, middle-aged, with a stern face separates from the crowd, and comes straight towards me. Immediately, in front of everyone, he begins to shame and scold me. Why, I say through tears, I don’t know you. I don’t know, that’s something I forgot. So why did you promise to forget? I didn’t ask, but if you promise, you have to keep your word and not forget. But who are you? – Pavel – Nakhimov! – I screamed in fright and woke up. Soon after this, I went to Tsarskoye Selo with my son. At the station we saw a young sailor on crutches with his arm bandaged and his face bandaged. He dropped the cigarette and could not pick it up. My son gave it to him. He sat with us and talked all the way about Sevastopol and Nakhimov. He himself served on the ship of the 12 apostles and was at Sinope. Nakhimov, according to him, was adored by the entire fleet, every sailor saw a father in him and was ready to go through thick and thin with him. Nakhimov was not liked by the higher authorities. And his life was a sad life. But after the battle of Sinope he learned the sympathy of his people; from all sides of Russia, words of love and gratitude from his compatriots rushed to him. But not a single letter was as pleasant for him as the letter from the famous Archimandrite of the Sergius Hermitage Brianchaninov - probably you have heard of him? This letter touched him so deeply that he immediately called all the officers and read the letter to them with deep emotion. The image of Saint Mitrofan was placed in the hall on the ship of the 12 apostles, at the same moment the priest served a prayer service to the Voronezh Wonderworker, who, as we learned from the wonderful letter of Archimandrite Ignatius, was the founder of our fleet, all of us, starting from Nakhimov, fervently bowed to the Saint and venerated his image. Nakhimov said, “This image will remain here as long as the ship exists.” It happened that you were walking by, looked at the image and prayed, and you got so used to it that your hand involuntarily rose when you walked and no matter how many times you had to pass by. Thanks to Archimandrite Ignatius, I consoled our admiral. OR RSL. F. 214. K. 460. No. 5. (Publication of the story by O. I. Shafranova.) See: Golikov Ivan. The acts of Peter the Great, the wise transformer of Russia, collected from reliable sources and arranged by year. At 12 o'clock M.: typ. N. Novikova, 1788–1789. Part 2. Lazarev Mikhail Petrovich (1788–1851) – navigator, admiral. In 1833–1850s. Commander-in-Chief of the Black Sea Fleet and Black Sea ports. On June 28, 1855 he was mortally wounded and died on June 30. Yesterday I had the real pleasure of receiving your letter through Colonel X. 96 I sincerely thank you for your memory of me; I was sure that you had not forgotten me - and your letter should have come to confirm my conviction, on those very days when the thought of the opposite appeared to me in a minute. The merciful Lord bless you and your son. Be a comfort to one another. Let the Word of God be your guide. It constantly tells the earthly wanderer about his eternal fatherland. This is a heavenly song that constantly reminds an exile from heaven of heaven. If we do not heed the word of God, then we can easily be deceived, consider the earth to be our eternal dwelling and use all the forces of soul and body solely for the earth, then suddenly and unexpectedly appear into eternity at the call of the omnipotent God, while, being occupied exclusively with the temporary, we have done nothing for eternity, that is, for a blessed eternity. By the grace of God, I live very calmly, but treatment with water is very difficult due to the old age of my illness. For everything, thank God. I end this letter with a beautiful prayer: “Let us give ourselves, each other and our whole life to Christ our God” 97 . Ignatius Bishop of the Caucasus What should I tell you in response to your letter of June 10? Pray, so that you will not fall into misfortune, the Lord said to His disciples before the onset of misfortune 98. There comes a time of sowing; It is also harvest time. The moral law is immutable, according to which people must inevitably reap what they sowed arbitrarily. But the omnipotence of God and the unlimited mercy of God can change or soften the legal, logical sequence of a solid moral law. May God's blessing rest upon you and your child, and may God's mercy protect you from all evil. Bishop Ignatius. June 22, 1862. I come to you with my most humble request! My brother Pyotr Aleksandrovich Brianchaninov 99 publishes some of my works 100 . They need not only clear proofreading, but also correction of grammatical errors, of which I make a lot. – Take this work upon yourself if it does not burden you. Calling on you and your dearest son, etc. God bless you for your letter of November 26th. May God's mercy cover you and your son both in the field of the coming New Year and in the field of all earthly life. This field is the most unfaithful and changeable. When demanded of him, he immediately betrays and betrays him, no matter how much he apparently caresses and convinces him of loyalty. The appointment of the Grand Duke to the Caucasus 101 greatly consoles me, of course, for the good of the region. Will your son be drawn there? To this question I will say again, may God’s mercy be with you. I would sincerely wish that your time and the strength of your soul be used for something that is not so much ungodly and hostile to God, as the newest magazines are hostile to God, trying to destroy faith and morality among the people with their preaching. This will require a formidable response. – May God’s mercy arrange another occupation for you. You know how much I love you! The Scripture says: in faith, also in words 102. And I can say: “I loved, with the same words.” Write about yourself and your dear son. Also write about the state of printing of my works. – Last December I was very exhausted, especially exhausted, worse than the exhaustion in which I am constantly. May God's blessing rest upon you and your child. With feelings of sincere devotion and respect I have the honor to be your most humble servant Bishop Ignatius. January 5, 1863. I sincerely thank you for your memory of me in your letter to Pyotr Alexandrovich and for your work on my writings. I admit that I am indebted to you and to many. I haven’t told you as much about faith as I should have. I am thinking of paying off this debt by publishing my writings, and I will try to carefully revise, correct and expand what I have written since 1840. From that time on, I began to write about spiritual subjects, but more since 1844, for which there was a reason. You know that I have always especially loved you. I have love and trust for both your mind and heart. I have always wanted this mind and this heart to be directed towards God and to be assimilated to Him. Now a thought comes to me: isn’t this being fulfilled now, by an unexpected coincidence of circumstances, as secular people say, by a special arrangement of God’s Providence, as I will allow myself to express it according to my consciousness. By re-reading my works, you borrow from them all the thoughts and feelings into your ownership - as I understand it - you unite with me in one direction, in one spirit. I borrowed this direction entirely from the teachings of the Holy Fathers of the Orthodox Eastern Church. I am heartily glad that Ivan Ilyich 103 had the good idea to publish my works on his own credit. I dare to think that he will do a benefit to the entire domestic Christian society by providing spiritual reading not from the education that is given by school, which imparts only knowledge by letter, but which is acquired through monastic life. The school imparts knowledge that is taken into account by the mind, and only: monastic life imparts active Christian knowledge, which certainly produces a saving influence on the direction, mood, and activity of the reader. Saint Isaac of Syria 104 likened the first type of occupation to springs of water and fruits depicted in painting on the wall; they can be looked at with pleasure if they are well painted, and that’s all. This saint likened knowledge of the second kind to the very sources of water, the very fruits that can serve to nourish a person.. “As much as the soul is higher than the body,” says St. John Climacus 105, “so much is spiritual alms higher than bodily... If my writings could be recognized as spiritual charity, then I dare to think that Iv Ilch, having published them, would do not so much a commercial work as a work of Christian piety. Time to think about Christian piety! I do not pursue monetary benefits, and if there are any, I wish, according to my custom, to use them for the benefit of humanity and Christianity. My only goal is not to hide something that can be useful to many. If I’m not mistaken, we have almost no spiritual works of this kind. Ivan Ilyich will also do spiritual good to me and my brother, because he will save us from material troubles about printing, and will give us the opportunity to devote ourselves entirely to our spiritual pursuits, with which entertainment is incompatible. I hope in the mercy of God that you will understand everything I have said here: it is quite deep, and, despite the simplicity and clarity of the matter, not everyone will understand it. Explain what I said to An. V. 106 and L. Iv-ne 107. Tell them from me that I invite them to take part in doing spiritual good, in giving spiritual grace to a society that is in great need of healthy and nutritious spiritual food. Both of these ladies have always been well disposed towards me. Why should they visit the Babaevsky Monastery? And with them it is convenient for you to take a pleasant, useful walk. I invoke God’s blessing on you and your son. I trust in God, and God preserves those who resort to God even in the midst of danger. With feelings of sincere devotion and respect, I have the honor to be Bishop Ignatius. April 18, 1863. What you said in your letter of April 21 about your son could only be said by such a tender mother as you. He is your air, your sun. It seems that I will never forget this expression, although I have become extremely forgetful. After all, I did not forget the beaver collar, decorated with gray hairs, on Kolya’s overcoat when I saw him for the first time as an officer in the cathedral church in Sergius Hermitage! Due to my extraordinary impressionability and sensitivity, it seemed to me that in this luxurious, one might say, collar, every hair was the work of your hands: and this collar remained depicted in my memory because of the impression that struck me at the most casual glance. Accompany your son with your prayer! There are sorrows, both private and public. Both of them comprehend people not without God’s permission. The proud human mind recognizes itself as the ruler of the world, because it does not see God ruling the world: and therefore, with sorrows that exceed human comprehension, it falls into despondency and hopelessness. But whoever recognizes God as the ruler of the world turns to him in difficult circumstances and receives help beyond his expectations. May the blessing of God rest and so on. Earthly life is a school. While he was at this school for 25 years, Nikolai N-ch (erroneously, it is necessary - Apollonovich - E.A.) 108 saw a star guarding him. A star is the Providence of God. The stars are seen at night in a clear sky; when daylight comes, they, remaining in their places, become inconspicuous due to the predominantly light that appears, spilled by the sun. The sun is Christ. Now your son’s knowledge of religion is like a bright night, and therefore he noticed the incomprehensible, beyond description, but truly existing Providence of God. When his mind, by the special grace of God, is illuminated by Christianity, then his religious knowledge from superficial, meager, unclear will be transformed into bright, extensive, deep and lofty, extremely satisfying; they will become like a beautiful summer day, during which an intelligent and good-minded person will be able to accomplish his salvation, that is, arrange his life and fate in eternity for his own benefit. “Why, mom, are you so worried about me?” Because, darling, my mother has weak faith in God, who forbade vain cares that do not and cannot bring any benefit, producing only anxiety and confusion, upsetting the soul and body. A weak person wants to act and act; wants to act in his own way, wants to act where action is impossible for him. Everywhere he would stretch out his strong hand; everywhere he would indicate the course of action according to his wisest consideration. He does not want to recognize God as a sufficiently powerful and intelligent figure; on this basis, he does not want to constantly resort to God in prayer. Meanwhile, as soon as a person resorts to God with humble prayer - not carnal, nervous, heated by the movement of the blood - giving himself and his neighbors to the mercy and will of God, he calms down. Pray for your son! By carefully reading my wretched writings, enter into the closest relationship with my soul in order to unite in that world and city where there are no male and female genders, 109 but all the true servants of God are one in God, like different members of the body, united into one being by the soul that animates them. P.S. The future is known only to God; in our time of transition, a change in the position of the monasteries can easily happen, and very soon. My health is very bad; I have no time for earthly affairs anymore! should think more about moving to another world. However, according to my obligatory attitude towards the monastery, I must take care of its internal and external, spiritual and material well-being, which I try to do as best I can, being careful that actions in favor of the monastery are not associated with burdens and troubles for my neighbor. Through many sorrows - not small, mind you, but many and varied - it behooves us to enter the Kingdom of God 110. This is what the Word of God determined. This same all-holy Word commanded us not to be afraid of sorrows, because they are allowed to us by the Providence of God, and the Providence of God, allowing them to us, according to their essential necessity and benefit for us, vigilantly watches over us and protects us. Thus, in order to heal a patient, a doctor gives him bitter, disgusting and painful medicines and at the same time carefully looks after him. Believe this and bear the illness that befalls you complacently, thanking God for it. Obedience is the most saving feat. The strength and life of all a person’s passions are concentrated in his corrupted will: obedience, binding and killing the will, binds and kills all passions together. Others are looking for this feat with all their might and diligence, but for you it happened on its own. Try to succeed in obedience wisely and piously and thank God who has given you this feat. Obedience is more useful than all voluntary exploits, although at a superficial glance it seems that a position in obedience hinders spiritual success, preventing the performance of voluntary exploits. This view is wrong. In the Egyptian Skete - the seat of the greatest saints - the young monk Zacharias lived with his own father Karion, who was also his elder. The grace of God overshadowed Zechariah, and this brought him into a special state. He told the elder about his supernatural condition. The elder was engaged in one physical feat and did not understand either the spiritual feat or its context. He began to beat Zechariah, saying that what had happened to him was a consequence of self-delusion and a demonic action. Zechariah was forced to go secretly to one of the Holy Fathers for a conference. The father gave the following advice: “Your condition is due to the action of Divine grace, but go and remain in obedience to your elder.” It is obvious that the Holy Father left a position for Zacharias, a position of obedience, on which, as a foundation, his spiritual prosperity was erected. With the removal of the foundation, what was built on the foundation could collapse. The fear that comes to you in the evenings must be reflected by faith. By reminding yourself that you are in the right hand of God and under His gaze, drive away fear that makes no sense. In church, do not read any special prayers, but listen to the divine service. It is good to get used to the publican’s prayer, which is approved by the Lord and which the publican, as can be seen from the Gospel, said while in church 111. This prayer reads like this: “God be merciful, be merciful to me a sinner” or: “God, cleanse me a sinner.” This prayer is equivalent to the prayer: “Lord Jesus Christ, Son of God, have mercy on me, a sinner,” or “Lord, have mercy.” Read from these prayers the one that you find most convenient for yourself. But be sure to read slowly and with attention. I advise you to stick to the second (that is, Lord Jesus Christ, Son of God, have mercy on me a sinner). The first two prayers are identical; the third is a reduction of the second. In church, sometimes listen to the divine service, and sometimes say a prayer with your mind, without ceasing to listen to the divine service. You can pray together with your mind and listen to church prayer. The first promotes the second, and the second the first. A church service when you stay at home can be replaced by reading one of the akathists: an akathist to the Lord Jesus or an akathist to the Mother of God. In church, do not kneel and, in general, do not distinguish yourself from others in appearance by any features; but maintain both internal and external reverence. Bow as little as possible. There are only two bows to the ground during the liturgy, at the end of it: when the Chalice with the Holy Mysteries is brought out twice. Resist yourself from getting excited and from all the impulses that are so contrary to humility. Demand silence and attention from yourself both when praying, and when reading, and in all your actions. This behavior brings humility to the spirit. Humility is overshadowed by the mercy of God. Do not bind yourself to any trifles and do not condemn yourself because of petty errors and misdeeds. Both serve as sources of confusion and despondency. Petty mistakes, into which every person falls hourly, are healed by hourly repentance before God, repentance consisting of a few words with a heart that sympathizes with them. It is often possible to pronounce words of repentance only with the mind: and this is enough, as long as they are pronounced with attention. In church, when you find it necessary to sit down, sit down, because God listens not to the one who sits or stands, but to the one whose mind is directed towards Him with due reverence. The desire for God, reverence for God and fear of God are acquired by attention to oneself. Read what you read. Reading the Apocalypse leads to the fear of God; refrain from explaining this mysterious book, content with the effect it produces on your soul. When you find it necessary to add or subtract something from your prayers and readings on the occasion of weakness or other activities encountered independently of you, do it without doubt or embarrassment. Be free! Do not bind yourself to any scrupulousness. The rules are for the man, not the man for the rules. The opposite of this understanding produces only bewilderment and frustration. I am pleased that you understood the reason why I was invited to read the works of St. Tikhon 112. Now there is no reason for you to hesitate when they offer you this or that spiritual and moral holy book to read. Walk your own path, respecting and blessing the paths of all others who are faithfully saved. Letters of the Recluse George 113 of the same spirit with the writings of St. Tikhon. May God's blessing rest upon you. You were not mistaken in entrusting your son to the protection of the Mother of God. As a result of this patronage, he was lucky in the service 114. I hear that you are unwell. I am in the same position. We must rely on God and try to please Him. Being constantly in His full will and power, we must certainly appear at His judgment, at which our eternal fate will be decided, depending on whether we have approached God or moved away from Him during our earthly pilgrimage. Regarding the proofreading of “Experiments” 115, I earnestly ask you to act with all sincerity and directness. If this work is convenient for you, take it upon yourself; if it is inconvenient in any way, then discard it. By acting sincerely, you will act in the most pleasant way for me. What does it mean? The world feels like a kind of desert, either because I myself live in the desert, or because a crowded society, when it is alienated from the Word of God, takes on the character of a desert. May God's blessing and mercy rest upon you and your son. First of all, I will tell you that your dream has no meaning. Your attention to him was wrong. You know this from the fact that attention to it caused confusion in you, that is, it brought your soul into the wrong state, but inattention will calm you down, that is, it will lead your soul to the correct state. These are the effects of lies and truth on the soul. Next I will say: if you feel able, take upon yourself the proofreading of “Ascetic Experiences”. There are significant reasons for this: 1) I believe that a thorough revision of the “Experiences” will have a beneficial effect on your soul, which is already accustomed to entering into communion with the spirit of the Holy Fathers of the Orthodox Church and finding food and consolation, moreover, revival in this communication; 2) due to your devotion to me, due to the sympathy that you have for my poor writings, due to your knowledge and skill in this matter, I cannot point to anyone else who would serve in the general benefit of Christianity with such zeal and with such service as you; 3) You are well acquainted with Glazunov 116 and can, more than anyone else, manage his printing house. Then may the Lord bless you for this work. It was with particular pleasure that I saw you in the secluded monastery of Babaevskaya 117; It was with particular pleasure that I heard from Pyotr Alexandrovich 118 the story about the impression that visiting the monastery made on your soul. This story is in complete agreement with your letter dated June 20, which I received on the 26th. You saw me changed a lot, approaching the end of my earthly journey. And you have moved along this path. The afterlife is no longer a journey, but in the full sense of life, life unchanging either in eternal bliss or eternal disaster. May the Mother of God, to whom you betrayed your son, overshadow him with Her mercy and instruct him to conduct his earthly journey correctly. And I sincerely wish you to act in favor of your son, without sinning before the Lord God by doing things displeasing to Him 119. Those who enter into communication with rejected spirits during earthly life through their thoughts and heartfelt feelings will be relegated upon death to the terrible company of these spirits. When engaged in godly activities, your prayer for your son will receive power before God and will attract God’s blessing to you and your son. May God's mercy grant you to find something pleasing to God. I sincerely thank you for sending brochures about Daryushka 120: such simple Christian souls as Daryushka are very close to God, between them and God there are no those screens, that stone wall that is provided by education and the customs of this world. I am very pleased with your work on proofreading “Ascetic Experiences,” which are of great importance from a Christian perspective. This is not my work: for this reason I express myself so freely about it. I was only an instrument of God’s mercy to modern Orthodox Christians, who are in dire need of a clear presentation of the spiritual Christian feat that decides the eternal fate of every Christian. It is very easy to indulge in the wrong endeavor, and through it become completely alienated from God. By proofreading the “Experiments,” you are working both for the general benefit and for your own. I dare to think that God’s Providence brought you this work; so that your spirit is torn away from the spirit of this world and assimilated to the Spirit of God, which is the essence of salvation. A very wonderful brochure was published in “Pet 6ka”: “On the horrors and temptations that the soul can experience during its transition to the afterlife” 121. The priest, apparently an academician, described the experience that happened to him in 1862. The experience confirms the “Sermon on Death” 122 and the “Sermon on the Vision of Spirits” 123. I advise you to read it for your spiritual benefit. May God's blessing rest upon you. Your most devoted servant and friend This brochure was compiled by Archimandrite Macarius, the former rector of the Tver Seminary (now a censor) from his own experience. He also owns the brochure “Repent,” published at the beginning of 1865 in favor of the Athos Monastery of St. Panteleimon 124. I am writing to you to thank you and to console you. The continued failure to receive a letter from the borders of Persia and Turkey (from my son) is very natural. There are no comforts of cities: you don’t suddenly find time to write a letter; the time will not suddenly be found to send it; on its way it can easily get lost and even get lost. You hastened to indulge in immeasurable sadness. Your dreams brought it to you. You have entrusted your son to the Mother of God: give him over to the will of this Great Patroness and calm down. I sincerely thank you for your efforts in proofreading the “Experiments.” – I am glad that you are reading and re-reading my book: by doing this you are removing the burden from my conscience, which reproached me for not communicating enough spiritual knowledge to you. In response to your kind letter dated November 16, I will tell you that, ending my earthly journey, I send greetings of love to all humanity, wishing all true blessings to everyone. With special gratitude I turn to those few who showed me special love. Among these few, very few, are you. Thank you for your sympathy towards me. What a great thing you have done! You entrusted, completely handed over, as you write, your son to the Mother of God. Be sure that the Mother of God accepted him, and let him strive to be worthy of his High and Great Patroness! I am no longer writing to you because I am very weak. It’s strange that letters are already exhausting. Here! how far he has lived or what he has outlived. God bless! May God's blessing rest upon you and your son. God is willing to allow the remaining two volumes of my works to be published. When I read in your letter to Pyotr Alexandrovich a hint of some hope of persuading Ivan Ilyich to fulfill his intentions, expressed by him from the very beginning, I felt an urge to write about this to Fr. Ignatius 125 And God blessed the undertaking that came from you. The late hieroschemamonk of the Sergius Hermitage, Stefan, before his death, constantly read the “Word on Death” and more than once repeated the following words to me: “It was not you who wrote this: God gave it to you to write.” Very true! I must say the same thing about all my wretched writings. I hear this review from the most profound people about the “Ascetic Experiences”. God wants it that way. Now I see that the last two volumes serve as a supplement to the first two. I am sure that when you read them, you will see this too. I acknowledge the mercy of God for your participation in this matter. Your occupation with them replenishes my debt to you. I remember; I have already written to you about this. I’ll tell you about myself, I’m unusually weak. But since this happened by God’s permission, I must recognize my situation as a blessing that came from the hand of God. I invoke God’s blessing on you and on Nikolai Apollonovich 126. Judging by the way things are going, business people will have a lot to do. From the bottom of my heart I wish for you to be useful to your fatherland and yourself in time, not forgetting about eternity. I am outlived and affirmative, but I can say that everything temporary and earthly is urgent, that the period for which it is given is very short. You need to be very careful and not allow yourself to be deceived by the temporary and urgent. And it does this. And how? – Seemingly eternal and inalienable. Your most humble servant and friend Bishop Ignatius. January 25, 1866. Both you and I, despite our illness 127, are granted continuation of our earthly wanderings for thorough preparation for eternity. May the mercy of the Lord, which gives us the gift, give us reason to take advantage of the gift. You rightly say that the “Experiments” are not my work. They are God's gift to modern Orthodox Christians. I was only a tool. The same must be said about the two volumes that have now arrived at the printing house. It's a terrible time! The living organs of Divine grace have become decidedly impoverished; wolves appeared in their clothing: they deceive and destroy the sheep. It is necessary to understand this, but few understand it. I very much sympathize with your grief caused by the death of Mother Barsanuphia 128. The destinies of God are an abyss. In rare cases, we can be the correct judges of a person’s death, and this is given when spiritual benefit requires it according to the special vision of God. In the case you describe, it is best to rely on God and try to carefully remember the deceased to compensate for the omission made at her death 129. I ask for your prayers for me in fulfillment of God’s commandment, which commands us to pray for each other. According to this commandment, I also pray for you, although I know that my prayer is completely unworthy of God. Bishop Ignatius. February 22, 1866. Preparation of texts, publication and comments by E.M. Aksenenko. S.I. Snessorev. Autobiographical note Sofia Ivanovna Snessoreva was born in 1816 130 in Voronezh. She was the sixth child of twelve children with whom God blessed her parents: six sons and six daughters. At one time, Ivan Nikolaevich and Elisaveta Ivanovna Runovsky 131 were useful and honest figures in the public and family anthill, where the path was shown to them. Not only Voronezh, but also neighboring provinces recognized Ivan Nikolaevich as a lawyer of incorruptible honesty and high development, and even strangers from afar came to get his advice. And if he found that the matter was wrong and did not advise starting it, then it was best to follow his advice, because no matter how powerful and rich the seeker was and no matter how poor and helpless his opponent was, in the form of abandoned orphans or a voiceless widow, Ivan Nikolaevich already considered it his duty to find their documents and discover the truth, not sparing his labor resources and not considering that he was offending his children when he gave them away other people's orphans. Whether it was a lucky star, or God helped the fearless warrior on the field of legal battle, only Ivan Nikolaevich never adhered to the proverb “alone in the field is not a warrior” and always won just causes, which he only took on, strong in their truth. Well, Elisaveta Ivanovna was known well by all the poor families, who always found easy access to her and all possible help, without discerning whether the sufferer was right or wrong. Elisaveta Ivanovna taught all her children to read by the age of six, after which the father blessed the literate child with the Gospel and the younger ones passed into the arms of the older sister, who had a wonderful mind and varied knowledge and from the age of sixteen worked on the development of the younger ones, which helped her parents a lot. In addition, one of the best seminarians-theologians constantly lived in the house as the eldest son until graduation, and, while raising and studying themselves, they taught the younger children. Until the age of 13, Sofia Ivanovna studied with her brothers even in Latin and algebra and geometry; when the brothers were taken to St. Petersburg to be assigned to state educational institutions, she was sent to the Noble boarding school of Mrs. Depner 132, where she stayed from 1829 to 1834. The science course (she) had the good fortune to take under the guidance of the best teachers for whom Voronezh was then famous. All mentors, starting from the teacher of the law, Fr. Jacob, Mrs. Depner, Alexander Alekseevich Popov, who took the place of Pavel Kondratievich Fedorov as the first teacher and owner of the Noble Men's Boarding School, and ending with the hot-tempered, like gunpowder, but good-natured music teacher - all of them were not just hired teachers, but real shepherds of their flock, which they loved, and how they were loved! 133 They developed the children entrusted to them in order to make a man out of each one, and if they saw good land somewhere, then they no longer spared their labors. They taught them to recognize good and evil, to cheerfully enter into the struggle that is always ready to meet in the sea of ​​life, and not to be afraid of the shocks of fate. Yes, these were benefactors who did not rob children of strength and energy with empty words of doubt and unbelief, who did not quickly ripen the immature: they gave them the tools of spiritual strength to overcome earthly infirmities. And how amicably, how unanimously they helped each other in order to give knowledge and preserve a good feeling in the child. The bright memory of them is preserved in the pupils who survived them! With the death of his father in 1832, difficult years began for his mother, who was left with nine children who survived their father. The sons were still studying, and the daughters, to the best of their ability and strength, helped their mother in her working life. In 1836, Sofia Ivanovna married 134 - a marriage for love - to a man rich in mental capital, and immediately left 135 with him for St. Petersburg. In those distant times, it was difficult, even more difficult than now, for a person, even if he was a genius, to find a job with neither connections nor a tight wallet. I had to serve for the first months without pay. Fortunately, work was found that was within their power: the first experience of their translations was published in Plushar's Encyclopedic Dictionary 136. The money was paid a lot, but the condition was difficult: if a written page had more than three corrections from the editor, the page was not taken into account. Fortunately, the editors were remarkably conscientious and friendly to the hard-working translators. Masalsky also found work, publishing individual novels 137. In addition, Kashkin 138, an old acquaintance and the owner of the Library for reading books collected by his works, ordered them to translate the Kalkbrenner School of Music 139. Kashkin was also a remarkable personality of Voronezh, like Koltsov and Nikitin, he was self-taught and achieved such knowledge in music and science that not every scientist possesses. A severe cold put Sofia Ivanovna to bed. Doctors sentenced her to consumption and death due to the flooding of the Neva, but promised the triumph of youth and good constitution if she was immediately taken to a warmer climate. The husband took first place 140 and went with her to Astrakhan. They lived here from 1838 to 1842. A time of burning impressions in everything that is dear to the heart! She buried three children here and, finally, her husband... The first words that reached the ears of her mind, after many weeks of darkness and inflammation in the brain, were the words of her two-year-old son 141, who with tears said to his godmother, the unforgettable S. F. Timiryazeva 142, who was comforting him: “I don’t want anything, I just need my mother!” A galvanic current ran through her body, life, which had already left her mind and heart, began to beat with a fresh stream, her head brightened, her arms embraced the child, and she mentally vowed to live for him... Monotonous, continuous years of working life and oblivion of everything flowed by in order to fulfill her duty... Despite the burning suffering, Astrakhan is also remembered by her for the bright personalities sent by Providence to save her from despair. The heart retained all those dear names - there were many of them - but two families became close to her soul and always participated in her life: the Timir family and the Akhmat family 143. From 1838 until the present year, 1871, friendly relations remained between them, not susceptible to either the pressure of time or changes in circumstances, like capital that does not lose its value. Until 1848, Sofia Ivanovna lived as a teacher, sometimes in the vast steppes of Saratov, sometimes in the Kursk black earth wilderness, and, finally, she worked hard on cutting stone pavements in the streets of St. Petersburg. Working hard and always with love for her work, she did not bargain with her strength and devoted herself entirely to her duties. This disproportion often affected her health and permanently damaged her vision: for the last twenty years she had been working with one right eye; the left eye, after long persistent suffering tic douloureux 144, turned out to be paralyzed, as well as the entire left side of the body. And, despite this, she continued her work life tirelessly with one right side of her body. Isn’t this clear, tangible proof that there is a Providence of a Supreme Invisible but tangible Power, Which we call God? Arriving in St. Petersburg in 1845 in order to work to place her son in an educational institution, she was met with refusals everywhere. There was reason to despair: without funds, without protection, alone with her seven-year-old son, she silently cried out: “I believe, Lord, help my unbelief!” As the only consolation in an alien city, there was for her the love of her older sister, a hard worker like herself 145. Convinced that she could not get anything from those in power except refusal, she found herself in the Tsarskoye Selo garden before the Sovereign Heir, now safely reigning Alexander II, in November 1845. Seeing the timid mother and son holding each other’s hands, He himself approached them, and when they asked him: “What do you want?” - the exhausted, sickly woman, after vain efforts to speak, answered only with tears rolling down her pale, painful face - strong sensations deprived her of her voice, the boy, looking straight at his Nadezhda and realizing the painful numbness of his mother, said in his childishly simple-minded language: “Sir, comfort my mother! Accept me into the gymnasium as a pupil of Your son!” Tears welled up in His eyes, like dew shining from the sun: “Calm down! I will do anything for your son. But who are you? What's your name? Having completely lost the ability to speak and continuing to shed quiet tears, she took a prepared note from her pocket: “Sir! If You don’t help me, then all I have to do is die,” it said. The next day, by order of the Sovereign, she came to His office, and then they showed her her own note, at the top of which it was written in smooth pearly handwriting: “Accept the son of the widow Nikolai as a pupil of my son Nikolai. Alexander" 146. Blessed be His name, the Comforter of widows and orphans! Day and night prayer for Him... At the first relief of her eyes - for almost two years she could not work from pain - she again hurried to look for work and gave lessons until 1860. It was difficult in winter to overcome storms and bad weather in order to be on time and not miss lessons; but in the summer it was even more difficult: the students went to their dachas; Riding in a cab is unimaginably expensive, and you have to travel around the world. And what a distance: from the St. Petersburg side or then from Glukhoy Lane behind Voznesensky Prospekt - to Lesnaya, or to Aptekarsky, or to Petrov Island. Then there were not pavements everywhere, but from the Chernaya River to Lesnoy there was clayey soil; It’s a little rainy, my legs are moving apart, I don’t have the strength to pull myself out: involuntarily I have to stop and sigh to God - where the strength will come from again. And what an empty place it was: no housing, no people, just a long, endless row of vegetable gardens. And how often thunderstorms, wind, and rain were her companions! She will arrive soaked through, streams pour from her - and nothing: neither an evil person nor a dangerous adventure touched the lonely, apparently helpless wanderer, who got up at 5 o'clock to make it to class before the heat of the sun! It seems that the path was not laid out on roses, but there was so much consolation! The consciousness that penetrated to the depths of the soul that the Lord protects and calls to Him all the toilers and the burdened, a clear feeling of the closeness of His mercy! And the road is long: soon (at a fast pace - E.A. and E.P.) it will take two hours to get there and two and a half from there (more tired and hot)... You will have time to remember all your friends, alive and waiting in eternity, and to pray for everyone - a convenient time, no one will interfere. And such was her happiness: there was not a single student with whom she needed to get angry or reprimand - all the children were kind and loving. It happened that they looked into your eyes, how to please: to study well and do something good. Good land was offered. This grateful love and willingness to use the lessons made the work much more enjoyable. So I thought about them along the way, offering not only thorns, but also such fragrant roses. In 1848, at the request of E. N. Akhmatova, Sofia Ivanovna received a job at the “Library for Reading” 147. It was easy and pleasant for the translators under such an editor as O. I. Senkovsky 148 . He himself chose the articles, with his own hand, in the margins of the original, he wrote in Russian the table of contents, all the foreign names, technical words, and even entire phrases that presented some difficulty; I also made the cuts myself on the original. For phrases beyond comprehension, translators were required to leave spaces on their pages and write these phrases in the margins. In addition, Senkovsky did the last proofreading, and then all translations went through his clearing pen. After the book was published, Senkovsky himself immediately paid the employees (paid money - E. A. and E. P.). The editor was polite and conscientious; an honest worker himself, he knew how to value the work of his employees, without counting or depriving anyone. At the beginning of her translator’s career, a storm was about to break out over Sofia Ivanovna, ready to block her further path. “Chateaubriand's Notes from the Grave” began to appear in some newspaper, “Presse,” it seems. Among others, she received her part for the joint and speedy translation of this celebrity. They were given this Chateaubriand: the newsprint is disgusting, the font in the feuilletons is tiny and somehow blind, the correctness of errors is endless, and the style - God forgive him! forgive his translators, who remembered him unkindly! In a word, we are talking about the famous phrase on the occasion of la charette, not printed in capital letters, as it should be for a proper name. I struggled and struggled with this phrase - there was absolutely no point in la charette, so I had to leave a gap and write down a terrible phrase in the margins. When the proof sheets arrived, Senkovsky was ill and did not sleep for several nights due to severe toothache. He himself could not raise his head, but someone close to him read aloud and corrected it according to his instructions. It came to la charette - the original was not at hand, there was only a phrase written out in the margins. The delivery boy is in a hurry, time is running out, and then the famous phrase about the fatal cart came out instead of General La Charette... and how happy the other editors were! They picked up this phrase and spent almost a whole year running around with it, like a cat with lard. Yes, there was that idle time when translations of small articles in B.D.Ch. even understood serious magazines! A storm arose: who translated this fatal place? Of course, Snes. But even here the fair, friendly Akhm came to the rescue: at her insistence they demanded the sheets, and it turned out to be true: Senk himself ordered this phrase to be written. Until his death, Snessoreva worked in his magazine. Senk's wife wrote her works in French. language, which she spoke excellently, and let her friends translate into Russian. Snes was one of her constant translators, and no one even noticed that her works were not written in Russian. A year before her husband's death, Senk entrusted Snes Voy with her last work, in which she tried to paint a true portrait of her husband. Snessoreva not only translated, but often, at the direction of the writer, inserted entire stories, and the same ones happened to be remade two or three times. The work lasted about two years. Senkovsky died, his wife lived a year after him and lived in feverish activity, wanting to publish her husband’s selected works, which she was sincerely proud of; wrote his biography; but did not have time to publish my last favorite novel from life - “Rivals”. Before her death, she dictated her last wishes to her closest relative and, among other things, asked for 400 copies. (4000 books) published by her, Snessoreva, testifying to her deep gratitude for her unchanging love. Disputes arose between the heirs; Snessoreva was not given a single book; but she regrets not the wasted work of two years, but the fact that the manuscript of “The Rival” went missing. Who needed it? Who didn't want to see it in print? Or whose negligence committed this crime against another's property? The issue of “women's labor” was resolved by her in 1856. After Senkovsky's death, she still worked for two years at the "Library for Reading", which became the property of Starchevsky and Pechatkin 149; then Zarin has 150 and, finally, Boborykin has 151. She was provided with small articles, which, in her opinion, is much more difficult than a multi-volume novel, where the translator has time to get used to the language, the style of the writer, and the characters of the characters. Whereas each small article requires special study and often special knowledge, because the editors, without complying, send the small translator articles on botany, and zoology, and medical, and military. Too much variety of information is required from the translator. Of the major works she translated: “Eagle Farm” by Anthony Trollope 152 , “The Case of the Dark Night” by Mrs. Gaskell 153 and a review of “The History of English Literature” by the Englishman Taine 154 . In addition, from Otechestvennye Zapiski, when Zarin participated there, 155 sometimes they sent her separate chapters of various novels, which their usual translator did not have time to finish. At that time, when a great revolution was taking place in Italy and Garibaldi appeared as a hero and active assistant to his king for the unification of Italy, Snessoreva’s sister, who moved to Italy, wrote letters to her with poignant descriptions of the events taking place before her eyes. At the request of Druzhinin, this most impeccable and elegant writer and good friend, she compiled articles from these letters for his magazine, it seems “Vek” 156. In “Pantheon” 157, in “Son of the Fatherland” 158 we came across her articles by accident. But her real work, reliable, helping out of all troubles from 1856 to the present year 1871, refers to the journal E. N. Akhmatova “Collected Foreign Novels” 159. When creating this magazine, Akhmatova had at its core a noble goal: to live by her labors and to give other working women the means to live by their labors. All those who have been working for her magazine for the eleventh year are women who support their families with honest work and bless the name of the founder of the magazine, who quietly, without printed cries, carries out her spiritual thought: to live and let others live. An impartial historian will have a lot to say about this noble personality, rising high above the crowd. It is difficult to count all her works: she translated more than 250 works from French and English, managing to re-read all the magazines and the best books in these languages ​​in order to choose the best for her magazine and introduce unknown but talented writers. In regards to qualifications and postal coups, she is a leading and fearless fighter. Her sense of honor is deeply developed, you can rely on her word, she has an extraordinary memory, firmness and thoughtfulness of character, which are difficult to find in a man. System and order reign in all her affairs: just look at her office books to understand what kind of master of the business is in charge of her journal. One problem: she wants to put her friends in their place and expects from them the same abilities that she herself is gifted with. That's why it's sometimes very scary for her friends. In 1857, she told Snessoreva that there were not enough translations from French, while there was no translator from German, and Gerstecker’s new novel “To America” had been published, which should be placed in the “Collection,” so Snessoreva needed to take up the German language in order to translate it. And Snessoreva had long forgotten the German language. However, need is an amazing teacher. Inviting a young, educated German woman who had just completed a course at Annen Schule 160, she asked her to study with her according to a method that she had invented for herself: after reading a phrase, she translated each word, demanding an explanation not only of the word, but also of every particle of speech. It was difficult, but with the help of a talented young teacher and the energy of an old student, things went smoothly: after 8 months, the novel “To America”, almost 800 pages long, was published in the “Collected Novels” 161, to the general pleasure of the book. In I860, the same story repeated itself with the English language, because the magazine required a translator from English. Since then, Snessoreva has enjoyed even greater variety in translated articles and more and more small stories, but there are also big books: Gerstecker’s “To America”; “The Secret Marriage” by Wilkie Collins, “Fanny” by Ernest Feydeau, “The Romance of the Young Poor” by Octave Feulier, the stories of the American Rupius, the criminal trials of Temme, “Pictures without Pictures” by Andersen, “Philip Augustus”, “War of the Amazons”, “Seven Kisses” by Buckingham, “Memoirs of the Old Hunter”, “Anna Girford”, “An Ideal in village" and "Golden Key" in half with Akhmatova 162. But Snessoreva never works more willingly than on articles for children, and when Akhmatova decided to publish the children’s magazine “Business and Rest” 163, then it was difficult for Snessoreva to tear herself away from work. The public did not know how to appreciate “Business and Leisure” in time, which is a pity: it was truly a wonderful magazine that offered a luxurious treat not only for children, but also for adults. Akhmatova conducted this business with extraordinary knowledge and conscientiousness, not out of a desire to gain profit, but truly out of a deep consciousness that it could also benefit children. In addition to many small articles, excellently chosen, the best articles translated by Snessoreva include “Black Panther”, “Ruben Davidger”, “Coral Reef”, “Navigation in the Forests”, “Boy in Captivity”, “School Memories”, “Notes of the Black Prince”, “Burda, or Notes about Cats”, stories about dogs and a comedy remade in the Russian style, “Cats Out, and Mice in house" 164. Separately published children's books are “A Boy Finding His Father in the Polar Sea” 165 and the last half of the book “How to Succeed in Life.” In moments of rest, Snes translated and published “Folk Tales of the Brothers Grimm” 166, which came out in a second revised edition (the first part is still in the printing house) with beautiful portraits and pictures, talentedly composed by the Russian artist Shpak 167. From her own writings, at the request of her friends, she published “Daryushka, or an Essay on the Life of a Russian Wanderer,” 168 then, after two years of work, she published a biography of Abbess Feofaniya Gotovtseva, 169 who was remarkable in her life both in the big world and in the monastery. A book was published with appendices of 30 sheets, with 17 paintings and two portraits. In addition, her favorite pastime was the work entrusted to her by His Grace Ignatius Brianchaninov, who died in the Nikolo-Babaevsky Monastery of the Kostroma province. He entrusted her with the supervision of the printing, proofreading and editing of his works, which amounted to five volumes and about 150 sheets, i.e. 2,400 large format pages. A brief description of his death was written by her 170. If it is necessary to deduce a moral from any story, then from this life one can draw the following conclusion: under favorable circumstances and true friends, work will feed the translator, but will never enrich or provide for her. The work of a milliner, the work of a dressmaker - not to mention French women, but even Russians - is more likely to be left “in reserve for a rainy day.” Avis aux lectrices 171, who in St. Petersburg and the provinces worry themselves with hopes and editors with requests for work, thinking that they can live on translations alone. Another small remark: rich ladies who translate novels out of nothing to do and enjoy the vanity that their work flaunts in print should be wary of taking a piece of bread out of the mouths of the hungry, who have no protection in the literary world. And you can’t help but remember how funny it seemed to the tireless workers who worked all their lives without shouting or patronizing parties, how funny these tensely heated pages of the novel “What is to be done?” seemed to them. Some loudmouth Vera Pavlovna imagined that she would lead Russian women out of the basement into the clean air of original labor and free thought! They themselves sit in the basements of feigned fashionable theories and imagine that no one discovered America without them. And if you had taken a closer look at life and experienced people, you would have learned that for fifty years all over Russia there were women who did not waste their lives in fruitless idleness. Generally speaking, nowhere, perhaps, was a woman as independent as in Russia, both in civil terms and in family life. And that in the old days husbands beat their wives and that wives, according to the surviving legend, cried that the husband did not beat - it means he stopped loving, and now there are similar cases among all nations. But not in all nations a woman has property rights, voting rights, or is an owner. In Russia, no one ever stopped her from studying and becoming famous if she had talent. And if the government did not allow a woman to shout in the streets and proclaim different theories in societies, then, really, it would be better that way. Generally speaking, a lot of good would come of it for the world if every ant slowly tried to bring all possible benefit to his reed, working in his circle as much as he had the strength and skill to do. See modern reprints of the first book by S.I. Snessoreva “Daryushka. Essay on the life of a Russian wanderer." SPb.: type. I.I. Glazunov, 1864. 119 p. Daryushka: From the life of a Russian wanderer [nun Isidora: For children] M.: Mosk. sub Holy Trinity Lavra: Father's House, 1995. 63 pp.; Russian wanderer Daryushka: A story from her words. St. Petersburg: Resurrection Novodevichy Convent, 1996. 64 p.; Daryushka: From the life of a Russian wanderer [nun Isidora (D. A. Shurygina): According to the story] M.: Father's House, 1997. 61 (2) p. The main work of S.I. Snessoreva: - “The earthly life of the Most Holy Theotokos and a description of Her holy, miraculous icons, revered by the Orthodox Church on the basis of the Holy Scriptures and church traditions. Compiled by Sofia Snessoreva. With images in the text of holidays and icons of the Mother of God. St. Petersburg: published by I. L. Tuzov, 1891. 560 p. The same: Yaroslavl: Verkhne-Volzhskoe Publishing House, 1993. 457 p.; The same: Omsk: Om. Tara diocese, 1996. 462 p.; The same: M.: “Syntagma”, (1997). 560 p.: The same: Yaroslavl: Upper Volga, 2000. 457 p. Recently, works have appeared devoted to the problems of the literary creativity of the Saint. See, for example: Lyubomudrov A. M. St. Ignatius and the problem of creativity // Poly. collection works of St. Ignatius Brianchaniov: V (7 vols.). M.: Pilgrim, 2000. T. 4. pp. 513–523. (Hereinafter - This edition.) Priest Gennady Belovolov. “Poetic experiments” of an ascetic: Prose of St. Ignatius of the Caucasus // St. Ignatius Brianchaninov. Song under the shadow of the cross. St. Petersburg: Dioptra, 2000. pp. 5–14 Below in the published autobiography of S. I. Snessoreva. pp. 539–554. (Hereinafter – Autobiographical Note) See: Autobiographical Note Archimandrite Ignatius first visited the Valaam Monastery in 1838. This trip was caused by the responsibility assigned to him by the Holy Synod to understand the causes of the unrest that was taking place in the monastery, and lasted almost six months - from May to November. Based on the materials of the investigation, Archimandrite Ignatius wrote a detailed report in six sections (See: This edition. Vol. 3. pp. 394–419. On the connections of the Saint with the Valaam Monastery, see also: I. Rodchenko. “Correspondence of St. Ignatius with Abbot Damascus.” Ibid. Vol. 3. pp. 420–505) The brother of Saint Ignatius, P. A. Brianchanipov, commenting on one of the Vladyka’s later letters to him, wrote: “In his youth as a cadet, an engineering officer, often being in the circle of modern writers and taking advantage of the special favor of one of them, Gnedich, the Most Reverend Ignatius took it as a rule and often repeated Gnedich’s advice: so that the compositions of chants written before the age of forty, without any exceptions are considered decisively unfinished, in the conviction that from these only years a sufficient maturity of mind, experience and taste can be recognized in the author, and therefore everything that came from the pen before the age of forty should not be published in print, but left until the mentioned period of life, at which, having revised the work, forward it and then pronounce your judgment on it, or send it to print, or destroy it. This rule, which the Most Reverend Ignatius adhered to, serves as an explanation of why, speaking about his writings, he considers all those written by him before the age of forty to be non-existent, and those written by him at the age of forty, he recognizes in the above letter as immature relative to the real spiritual height of his understanding.” – Saint Ignatius Bryanchaninov. Creations. Book 6. Letters. Biography of St. Ignatius Brianchapinov. M.: Lepta, 2002. (Hereinafter – Creations. Book 6.) P. 1097. – Letter X° 186 dated November 21. 1862 Senkovsky Osip Ivanovich (1800–1858) - Orientalist, linguist, critic, journalist, writer (pseudonym - Baron Brambeus), editor of the magazine “Library for Reading” from 1834 to 1856. Before his illness in 1848, he was practically the complete owner of the magazine, writing most of the articles himself. “Library for Reading” is a monthly magazine of literature, science, arts, industry, news and fashion. The first in Russia from the so-called. "thick" magazines, which enjoyed great love from readers. Published in St. Petersburg from 1834 to 1865. Plushar A. A. Encyclopedic Lexicon. [In 40 vols.], vol. 1 – 17. – St. Petersburg: A. A. Plyushar Publishing House, 1835–1841. Plushar Adolf Alexandrovich (1806–1865) – famous publisher. He was in charge of the printing house, which was passed down to him from his father and had existed since 1813. One of his remarkable enterprises was the Encyclopedic Lexicon, which for a long time was a model in publications of this kind. It was planned to release 40 volumes, but for various reasons Pluchard was forced to stop publishing. A total of 17 volumes were printed (letters A – D). O. I. Senkovsky edited from volumes 12 to 16 Akhmatova Elizaveta Nikolaevna (1820–1904) – prose writer, translator, publisher. In 1842, she sent her translation from French from Astrakhan to the editors of the “Library for Reading”, after which correspondence began between her and O.I. Senkovsky. In 1845 she met Senkovsky personally, and in 1848 she moved to St. Petersburg and began collaborating in the “Library for Reading” as an author and translator. Later she published and edited the magazines “Collected Foreign Novels” and “Business and Leisure” Valaam Monastery // Library for reading. 1847. T. 82. Sciences and arts. pp. 66–90. Signature: I. I. I "Valaam Monastery". SPb.: type. K. Kraya, 1847. 27 p. Signature: I.I.I.; Same. SPb.: type. K. Kraya, 1847. 40 p. In the first collection of his works - Works of Bishop Ignatius: In 4 volumes. St. Petersburg: type. I. I. Glazunova, 1865–1867 (hereinafter referred to as “Works...”) - The saint will place it under the title: “Visit to the Valaam Monastery.” – See: This publication. T. 1. pp. 394–420. Spaso-Borodinsky in honor of the Miraculous Image of the Lord Jesus Christ, a convent was founded in 1838 on Borodino Field, near the village of Semenovskoye by the widow of the hero of the Patriotic War of 1812, Major General A.A. Tuchkova M.M. Tuchkova (later Abbess Maria) at the site of the death of her husband The Nikolo-Babaevsky Monastery was founded after 1500 in the Bolshiye Soli settlement (35 km from Kostroma and 28 km from Yaroslavl) on the right bank of the Volga at the confluence of the Solonitsa River. Hieromonk Ignatius (Vasiliev) - from 1832 to 1837 - novice of the Spaso-Preobrazhensky Valaam Monastery and the Trinity-Sergius Hermitage, from 1839 - hieromonk, from 1841 - treasurer, and from 1844 - vicar of the Trinity-Sergius Hermitage. Letters from Archimandrite Ignatius from the Nikolo-Babaevsky Monastery during his vacation to Hieromonk Ignatius (Creations. Book 6, pp. 367–462) contain a lot of information valuable for our topic. Creations. Book 6. P. 401. – Letter No. 13 dated September 18. 1847 Memories of the Borodino Monastery // Reading Library, 1847. T. 85. Sciences and Arts. pp. 121–122. – Signature: I.; Same. SPb.: type. K. Kraya, 1847. 4 p. – Signature: I. Included in “Works...”. – See: This publication. T. 4. pp. 473–475 See: Creations. Book 6. pp. 367–462. – Letters: No. 5, 13, 17, 20, 21, 28, 42 See: Creations. Book 6. P. 843. – Letter No. 300 dated 6 Sept. 1862 Aleksandrova A.A. – person not identified Ignatius Brianchaninov. Journey to the gates of eternity: Correspondence with the Optina elders and P. P. Yakovlev, clerk of St. Ignatius. M., 2001. P. 230. – Letter No. 18 from 7 September. 1847 Creations. Book 6. P. 401. – Letter No. 14 dated 22 Sept. 1847 Right there. P. 402. – Letter No. 15 dated 25 Sept. 1847 The surname Snessoreva was written in different ways, but Sofia Ivanovna herself signed in documents and in her works: Snessoreva Archimandrite Ignatius had in mind the work “De imitatione Christi” (on the imitation of Christ), the author of which is Thomas a à Kempis, actually F. Gamerken or Hammerlein, (1380–1471), the famous mystic ascetic, born in Kempen near Cologne, was a prior of the Augustinian order. This work went through 5,000 editions and was translated into all languages. Saint Ignatius repeatedly called this book written in a state of delusion. See, for example, a detailed analysis of it in the article “On Charm.” (This edition. Vol. 1. pp. 235–239) Creations. Book 6. P. 424. – Letter No. 26 dated December 1. 1847 The plan of Archimandrite Ignatius was not fulfilled. The saint included works written at this time in the collection of his works; in 1862–1867 some of them were published as separate brochures or published in the magazine “Home Conversation” (See: Bibliography of the works of St. Ignatius and literature about him - This edition. Vol. 4. pp. 654–655, 666–668) Creations. Book 6. P. 458. – Letter No. 42 dated March 24, 1848 See footnote 2 (p. 516) to letter No. 6 Muravyov A. N. Skit of Gethsemane // Library for reading. 1849. T. 96. pp. 105–114 Joseph. Sacred story, borrowed from the book of Genesis // Library for reading. 1849. T. 96. Russian literature. pp. 115–156. – Signature: I. Joseph. Sacred story, borrowed from the book of Genesis / Preface. auto, add. and presented by Ed. St. Petersburg, type. K. Kraya, 1849. IV, 42 p. – Signature: I. Included in “Works...”. – See: This publication. T. 2. pp. 14–45 Chalice of Christ. SPb.: type. K. Kraya, 1849. 16 p. Collection of letters of St. Ignatius Brianchaninov, Bishop of the Caucasus and Black Sea / Comp. abbot. Mark (Lozinsky); Preface abbot. Andronika (Trubachev) and abbot. Mark (Lozinsky); Center for the Study, Protection and Restoration of the Holy Heritage. Pavel Florensky. M.; St. Petersburg, 1995, pp. 510–511. – Letter No. 267 dated December 22. 1849 Biography of Bishop Ignatius Brianchaninov. – M.: published in them. St. Ignatius of Stavropol; RNL, 2002. P. 166. (Hereinafter referred to as “Biography...”) Creations. Book 6. P. 428. – Letter No. 28 dated December 25. 1847 Judging by the letters, at the beginning of 1848 “Memories of the Borodino Monastery” was republished in the same printing house. – See: Ibid. – Letters No. 38 of February 23, M° 42 of March 24. 1848 See footnote 3 (p. 517) to letter No. 7 Probably this work of the archimandrite was included in the “Works...” as part of the volume “Ascetic Sermon” entitled “Conversation on Monday of the first week of Lent: Preparation for the sacrament of confession.” – See: This publication. T. 4. pp. 44–66 Creations. Book 6. pp. 703–704. – Letter No. 178 dated September 30. 1862 Cemetery // Library for reading. 1851. T. 105. February. Mixture. pp. 130–131. Included in “Works...”. – See: This publication. T. 1. pp. 170–171. Garden during winter // Library for reading. 1851. T. 105. February. Mixture. pp. 131–132. Included in “Works...”. – See: This edition. T. 1. pp. 165–166. "Biography..." P. 166. These first publications of the saint’s works “The Cemetery” and “The Garden in Winter” are not included in the “Bibliography of the works of St. Ignatius and literature about him.” – See: This edition. T. 4. pp. 649–776 See footnote 2 (p. 518) to letter No. 9 From 1851 to 1862, three of his works were published: Valaam Monastery. – St. Petersburg: type. G. Trusova, 1856. 73 p.; Speech delivered at the Holy Synod by the rector of the Sergius Hermitage, Archimandrite Ignatius, when he was named Bishop of the Caucasus and the Black Sea, October 18, 1857. (St. Petersburg: B. i., 1857J. 3 p.; The same: // Christian Reading. 1857. Part 2. July-Dec. pp. 346–348; [Review to the project of transforming the maritime educational institutions of Admiral Count Putyatin] // Comments of various persons on the projects of transforming the maritime educational institutions of Admiral Count Putyatin, 1860–1861. Part 2. Genuine reviews in alphabetical order. St. Petersburg, 1861, pp. 499–510. Right there. pp. 705–706. -Letter No. 180 dated October 18. 1862 Askochensky V.I. (1813–1879) - prose writer, journalist, historian. In 1858–1877 editor-publisher and chief author of the weekly magazine "Home Conversation", the publication of which ceased due to the illness and death of Askochensky. The journal of V.I. Askochensky and he himself were constant objects of criticism from the radical and even moderate press. A. I. Herzen, for example, called “Home Conversation” “a spiritual journal of the Jesuit-Orthodox direction.” – See: Herzen A.I. Collected works: In 30 vols. M.: IMLI, 1954–1965. T. 18. P. 199 Creations. Book 6. P. 709. – Letter No. 183 dated November 8. 1862 Working in the editorial office of the magazine “Library for Reading,” Snessoreva also constantly worked as a translator in E. N. Akhmatova’s magazines “Collected Foreign Novels...” and “Business and Leisure.” – See: Autobiographical note>. Glazunov Ivan Ilyich (1826–1889) - representative of the Glazunov publishing and bookselling company, founded in 1782 and publishing collected works of Russian writers, works of historians, teachers, etc. From 1862 until the death of the Saint in 1867, fourteen of his works of various genres were published in “Home Conversation” and thirteen more were published in the publishing house of V. I. Askochensky and the printing house of I. I. Glazunov in separate editions. See: Semenova T. N. Bibliography of the works of St. Ignatius and literature about him (for 1847–2001) // This edition. T. 4. pp. 654–655, 666–668. All of them will later be included in the collected works of St. Ignatius "Biography..." P. 482 Creations. Book 6. P. 723. – Letter No. 195 dated January 10. 1864 Creations. Book 6. pp. 508–510. – Letter No. 34 dated March 3, 1864 Glazunov was the publisher of E. N. Akhmatova’s magazines. Creations. Book 6. P. 763. – Letter No. 227 dated January 6. 1865 Daryushka the Wanderer // Home Conversation. 1864. – Issue. 2–11 Creations. Book 6. P. 1098 – Footnote to letter No. 261 dated October 25. 1864 Creations. Book 6. pp. 802–803. – Letter No. 261 dated October 25. 1864 Snessoreva lived in Tsarskoe Selo See: From the notes of Mikhail Vasilyevich Chikhachov // This edition. T. 1.S. 600 The death of His Grace Bishop Ignatius (Bryan Chaninova) // Home conversation. 1867. Issue. May 21, 20. pp. 578–584; Same. SPb.: type. Marine Ministry, 1867. 13 p. In the second (late) version of “In Memory of a Friend,” Snessoreva gives a more detailed description of the publication: “At the request of the relatives of the late Bishop Ignatius Brianchaninov, I wrote, according to eyewitnesses, several pages about the last days of his life. The small publication was distributed among family and friends.” (RO IRLI. F. 155, not processed.) Sokolov L.A. Bishop Iglatiy Brianchaninov: His life, personality and morally ascetic views. At 2 o'clock. Kyiv, 1915. Part 2. P. 9 ...my “Valaam” is over.... - Archimandrite Ignatius reports the completion of work on the first version of his work “Valaam Monastery” (see footnotes 2 and 3 (p. 489) to the Preface), which was probably based on his report “Description of the Valaam Monastery and the troubles that happened in it, compiled by the dean of the monasteries of the Sapkt of the St. Petersburg diocese, Archimandrite Ignatius." (See: This edition. Vol. 3. pp. 394–419). Archimandrite Ignatius not only artistically processed the brief information about Valaam mentioned in the small first chapter of the report, but significantly supplemented it with quotes from the monastery manuscripts, the Gospel, the Patristic writings and other literature about the history of the monastery. The revision of the text was apparently completed after the archimandrite’s second official trip to Valaam, which took place in September 1846, about which he wrote to P.P. Yakovlev on September 9, 1846: “Since September 3, I have been on Valaam; Today is the 9th, and the deputy is not yet there. Autumn weather is coming. ... So during our stay in Konevets there was a severe storm there, so the ship itself arrived three days later.” See: Journey to the Gates of Eternity. Correspondence of Saint Ignatius Brianchanipov with the Optina elders and P. P. Yakovlev, clerk of St. Ignatius. M., 2001. P. 226. ...g. Senkovsky... – Senkovsky O.I. See footnote 4 (p. 489) to the Preface ...Kolya... – Snessorev Nikolai Apollonovich. the first child of Apollon Vasilievich and Sofia Ivanovna Snessorev. Born on July 23, 1838 in Astrakhan. - RGIA. F. 1343. Op. 29. No. 4595. L. 50 (“Birth and baptism certificate of Nikolai’s son”). The date of death has not been established. Three subsequent children (a boy and two girls) died in infancy. See: Autobiographical note> Written from the Nikolo Babaevsky Monastery (see footnote 2 (p. 491) to the Preface), where Archimandrite Ignatius was on leave for treatment from July 1847 to May 1848 ...Elizaveta Ivanovna... - Elizaveta Ivanovna Egorova (1810–1895), elder sister of S. I. Snessoreva. Wife of State Councilor Yegorov, Chief Provision Master of the Siberian Corps. – GAVO (State Archives of the Voronezh Region). F. 29. Op. 138. D. 82. Probably, after the death of Elizaveta Ivanovna’s husband, the sisters lived together in Tsarskoe Selo. – IRLY. F. 540. Op. 1. No. 352. See also Written from Nikolo Babaevsky Monastery ...the article “The Chalice of Christ”... - Archimandrite Ignatius is sending the manuscript of the work he has just written, which will be published as a separate brochure: The Chalice of Christ: Op. archim. Ignatius, abbot of Sergius Hermitage. – St. Petersburg: type K. Kraya, 1849. 16 p. See: This publication. T. 1. pp. 504–512 ... "My gift to my friends" ... - The book under this title was not published. See footnote 6 (p. 493) to the Preface ...To Joseph Ivanovich... - That’s what Archimandrite Ignatius called Osip Ivanovich Seikovsky The memory of the Borodino Monastery that I had in my soul came out on paper. – Archimandrite Ignatius is referring to the publication: Memories of the Borodino Monastery // Reading Library, 1847. T. 85. Sciences and Arts. P. 121 – 122. – Signature: I. See: This edition. T. 4. pp. 473–475 ...with your sister... - Egorova E. I Written from the Nikolo-Babaevsky Monastery Delivering earthly happiness to Kolya.” – The son of S.I. Snessoreva, by personal order of Tsarevich Alexander (the future Emperor Alexander II), was placed in the second St. Petersburg gymnasium. Cm.: . Also: Historical note of the 75th anniversary of St. Petersburg. 2nd gymnasium. 1–3 hours Comp. teacher A. V. Kurganovich and A. O. Krugly. SPb.: type. E. Arngold, 1894. Part 2. (1831–1880). P. 424. Also: RGIA. F. 1343. Op. 29. No. 4595. L. 36. (The case of the noble origin of the Snesarev family.) My letter to Joseph Ivanovich and the manuscript “Joseph” were returned... - Archimandrite Ignatius sends the manuscript of his work for publication to the “Library for Reading”. For the reason for her return, see the Preface ...someone else is publishing the “Library for Reading”... – The editorial affairs at this time are being handled by A.V. Starchevsky. "Preparatory conversation for the sacrament of confession." – The work of Saint Ignatius under this title has not appeared in print. See. footnote 4 (p. 496) to the Preface ...imitation of the catechetical conversations of St. Cyril of Jerusalem... - Cyril (315–386), Holy Father of the Church, Bishop of Jerusalem from 351. His sermons (improvisations recorded by his listeners) are known; his catechetical and secret teachings (24) are important for the history of Christian dogmas, sacraments and rituals Serbinovich Konstantin Stepanovich (1797–1874) – writer. From 1833 to 1856 he edited the “Journal of the Ministry of Public Education” and at the same time served as director of the Office of the Chief Prosecutor of the Holy Synod until 1859. Later he was a member of the Petitions Commission ...spiritual censorship... - O. I. Senkovsky in 1828–1833. was a censor ... "Letters from the East"... - O. I. Senkovsky was an outstanding Orientalist of his time. He had extraordinary abilities and knowledge in the field of oriental languages. Since 1822, he was a professor at St. Petersburg University in the department of Arabic literature. (On this side of Senkovsky’s activity, see: Alieva L. G. O. I. Senkovsky is a traveler and orientalist. Abstract of the candidate's thesis. M., 1977.) However, it was not possible to find a published work by O. I. Senkovsky with that title Nakhimov Pavel Stepanovich (1802–1855) - Russian naval commander, admiral. During the Crimean War, commanding a squadron, he defeated the Turkish fleet in the Battle of Sinop (1853). In 1854–1855 led the heroic defense of Sevastopol The event discussed in the letter - the blessing of Admiral Nakhimov with the icon of St. Mitrofan, sent by Archimandrite Ignatius - is described in the published “Notes” of S. I. Snessoreva. ...Colonel X. ... – Person not identified “Let us give ourselves, each other and our whole life to Christ our God.” -Petition for the Great Litany at the Divine Liturgy ...Petr Aleksandrovich Brianchaninov..L\809-\89\) - brother of St. Ignatius, Stavropol vice-governor, active state councilor, in 1862, due to poor health, was dismissed from service, settled in the Nikolo Babaevsky monastery in the position of novice ...publishes some of my works. – In 1862, V. I. Askochensky began to publish and publish the works of the Saint in his magazine “Home Conversations”: Gospel Beatitudes//Home Conversation. 1862. Issue. 45. pp. 377–378; Vol. 46. ​​pp. 401–403. – Signature: Nikolo Babaevsky Monastery. 1847. Without indicating the author's name; Thoughts on reading the Gospel // Home conversation. 1862. Issue. 43. pp. 333–335; Vol. 4. pp. 357–359. – Signature: Nikolo-Babaevsky Monastery. 1847. Without indicating the author's name; Rosa // Home conversation. 1862. Issue. 48. P. 450–452. – Signature: Sergius Pustyn. Without indicating the author's name. And also in separate publications: A teaching on salvation to the common people (peasants) when visiting the diocese, compiled by Ignatius, the former bishop of the Caucasus and the Black Sea, now living in retirement in the Nikolo Babaevsky monastery of the Kostroma diocese. SPb.: ed. V. Askochensky, 1862. 23 p.; A word on death, compiled by Ignatius, the former bishop of the Caucasus and the Black Sea, who is now retired in the Nikolo Babaevsky monastery of the Kostroma diocese. SPb.: ed. V. Askochensky, 1862. 148 p.; Chalice of Christ: Op. archim. Ignatius, the former rector of the Sergius Monastery, now a bishop, living in peace in the Nikolo-Babaevsky monastery of the Kostroma diocese. SPb.: ed. V. Askochensky, 1862 (region 1863). 16 s Appointment of the Grand Duke to the Caucasus... – Mikhail Nikolaevich (1832–1909) – Grand Duke, 4th son of Nicholas I. In 1862–1881, Viceroy of the Caucasus, Commander-in-Chief of the Caucasian Army in 1877–1878 ...beliefs, and also words... - Ps. 115.1 ...Ivan Ilyich... - Glazunov Ivan Ilyich - publisher of the works of St. Ignatius. See footnote 1 (p. 502) to the Preface Saint Isaac the Syrian... – Venerable Isaac the Syrian, Bishop of Nineveh. Lived in the 6th century. Author of ascetic writings John Climacus (484–563) – Abbot of the Sinai Monastery. Author of the essay “The Ladder Leading to Heaven” and other ascetic works. ...A<>B<>... – Person not identified ...L<>Iv<>not... – Person not identified ...Nikolai Apollonovich... - Son of S. I. Snessoreva there is male and female... – Gal. 3.28 ...the works of St. Tikhon... – St. Tikhon (Zadonsky) (1724–1783), spiritual writer, church leader. By the time of the correspondence between the Saint and S.I. Snessoreva, his works had been published: Complete Works of the Right Reverend Tikhon, Bishop of Voronezh and Yelets. St. Petersburg, 1801. Works of the Right Reverend Tikhon, Bishop of Voronezh and Yelets. T. 1–15. M.: Synodal Printing House, 1836–1837. Letters of the Recluse George... – George the Recluse (Mashurin Egor Alekseevich) (1789–1836) – Novice of the Zadonsk Mother of God Monastery of the Voronezh Diocese. He locked himself in a cold cell and spent 5 years in seclusion. He was tonsured under the name Stratopik, but was popularly known as George the Recluse. In 1839, his letters from seclusion were published for the first time: Letters in Bose from the deceased recluse of the Zadonsk Mother of God Monastery, George. M.: Universitetskaya typ., 1839. – 210, VI c ...he was lucky in the service... - We do not yet have information about the service of Snessoreva’s son ... "Experiences"... – We are talking about the preparation for the publication of two volumes of the works of St. Ignatius, published under the general title “Ascetic Experiences”. – See: This edition. Vol. 1–2 .Glazunov... – Glazunov Ivan Ilyich ...I saw you in the secluded monastery of Babaevskaya-. – Sofia Ivanovna, at the invitation of the Saint, visited the Nikolo-Babaevsky Monastery, probably several times. The date of the last visit is precisely known - September 13, 1866 Peter Alexandrovich... - P. A. Brianchainov - brother of the Saint ...not sinning before the Lord God by doing things displeasing to Him... - The saint is referring to the translation work of S. I. Snessoreva in secular magazines. See: . ...brochures about Daryushka-. – We are talking about Snessoreva’s first work: Daryushka: An Essay on the Life of a Russian Wanderer. SPb.: Type. I. I. Glazunova, 1864 About the horrors and temptations that the soul may experience during its transition to the afterlife: With the addition of those conclusions to which consideration of the extraordinary circumstances contained in this story leads, and brief concepts about evil spirits in their present situation and about their influence on people, in addition. SPb.: type. Houses of Charity for Poor Young Children, 1864. 30 p. "A Word about Death." – Compiled by Ignatius, former bishop of the Caucasus and Black Sea, now retired in the Nikolo-Babaevsky monastery of the Kostroma diocese. – St. Petersburg: ed. V. Askochensky, 1862. 148 p.; Same. – St. Petersburg: ed. V. Askochensky, 1863. 194 p. See: This publication. T. 3. P. 67–176 "A Word on the Vision of Spirits." – A word about the sensual and spiritual vision of spirits and the consultation of the soul with the mind. Compiled by Ignatius, former bishop of the Caucasus and Black Sea, now living in retirement in the Nikolo-Babaevsky monastery of the Kostroma diocese. St. Petersburg: published by V. Askochensky, 1863. 107 p. See: This publication. T. 3. P. 5–66. Repent... Repent and be converted and be cleansed from your sins: for the times (types) of coolness will come from the presence of the Lord. Acts 3. 19, 20 / Russian edition of the Panteleimon Monastery on Athos. SPb.: type. Houses of Charity for Poor Young Children, 1865. 26 p. ...O. Ignatius... - Probably Archimandrite Ignatius (Malyshev), who became rector of the Sergius Hermitage after St. Ignatius left for the Caucasus ...Nikolai Apollonovich... – Son of S.I. Snessoreva S.I. Snessoreva was seriously ill in February 1866. See about this in the letters of the Saint: Creations. T. 6. pp. 789–790. – Letters No. 249 dated February 2. and No. 250 dated February 13. 1866 ..Mother Barsanuphia... – Nun Barsanuphia (in the world Maria Nikitichna Krymova; 1800–1866) – pupil of Countess A. A. Orlova Chesmenskaya, dean and treasurer of St. Petersburg. Voskresensky first-class communal convent. Died February 1, 1866 ...try to carefully commemorate the deceased to compensate for the omission made at her death... - M. Worsanuphia was unable to fulfill her desire - to take communion before her death. S.I. Snessoreva describes in detail the death of Mother Vorsonofia in the book: Abbess Feofaniya (Gotovtseva). SPb.: type. I.I. Glazunov, 1868. pp. 16–168. ..born in 1816... – In documents from a later time, Sofia Ivanovna names the year 1815. See, for example: IRLI. F. 540. Op. 2. No. 375. L. 3. (Petition from S.I. Snessoreva to the Standing Commission for benefits to needy scientists, writers and publicists. November 22, 1895) ...Ivan Nikolaevich and Elisaveta Ivanovna Runovsky... – Sofia Ivanovna’s father, descended from the children of chief officers, received personal nobility while serving in the Caucasus. Included in the 3rd part of the Noble Genealogy Book of the Voronezh Province. In 1826 he was promoted to collegiate assessor. The mother (apparently an orphan) was “the goddaughter of Major General and Cavalier Ivan Kozmich Krasnov.” See: RGIA. F. 1343. Op. 28. No. 3377 (Case of the nobility of the Runovsky family). L. 6, 9, 11. It is remarkable that this boarding house exists from 1829 to the present year, 1871, without any financial capital at its foundation, without using government subsidies; is supported solely by the mental capital of this worthy woman, gifted with rare conscientiousness and all the family virtues, teaching abilities, knowledge of the business and the human heart. She gave almost half a century for the benefit of Russian children, leaving incorruptible gratitude in their hearts. Shouldn’t we pay attention and appreciate the work of such activists on Russian soil? – Note. S. I. Snessoreva To have a complete understanding of this happy time for Voronezh children, it is useful to read the excellent biography of Stankevich, written by Annenkov. – Note. S. I. Snessoreva. [See: Annenkov P.V. Nikolai Vladimirovich Stankevich. His correspondence and biography. M., 1857 (pa region 1858). P. 18–20 (first pagination) – E. A. and E. P.)]. ...got married... – Sofia Ivanovna’s husband – Apollo Vasilyevich Snessorev – collegiate secretary, served as clerk of the Voronezh Committee on Zemstvo Duties. The wedding took place on April 17, 1836 - RGIA. F. 1343. Op. 29. No. 4595 (The case of the noble origin of the Snesarev family). L. 46 (rev.), 51 ...immediately left... - On May 4, 1836, two weeks after the wedding, A.V. Snessorev was dismissed from the post of clerk of the Voronezh Committee on Zemstvo Duties, upon request. - Right there. L. 46 (rev.) ...in Plushar's Encyclopedic Dictionary. – See footnote 1, p. 490. Sofia Ivanovna and her husband wrote articles for this publication with the letter “G”, which are placed in volumes 13–15, published in 1838 Masalsky Konstantin Petrovich (1802–1861) – prose writer, playwright, poet, critic, translator. In 1842–1844 and in 1847–1852. - editor of the magazine "Son of the Fatherland". From the second half of the 1830s. took up historical fiction, while carefully studying historical sources, including foreign and archival ones; published them as part of works of art or separately. Kashkin Dmitry Evgenievich (1771 - 1843) - poet, translator, self-taught musician: played his musical compositions on an instrument he invented (a giant guitar with 36 strings - “dimitar”) Kalkbrenner Friedrich Wilhelm (1788–1849) – German pianist, composer, music writer. Perhaps Sofia Ivanovna translated the manual he wrote “Methode pour apprendre le pianoforte a l'aide du quide-mains” (1830) The husband took first place... - A.V. Snessorev in February 1838 was called to serve in the Astrakhan province as an official of special assignments under the Military Governor. See: RGIA. F. 1343. Op. 29. No. 4595. L. 46 (rev.) The post of Astrakhan military governor and manager of the civil part since 1834 was performed by Ivan Semenovich Timiryazev (1790–1867). See: “Astrakhan governors: Historical and local history essays. Astrakhan, 1997. pp. 57–68 ...a two-year-old son... - The first-born son of A.V. and S.I. Snessorev - Nikolai - was born on July 23, 1838 in Astrakhan. See: RGIA. F. 1343. Op. 29. No. 4595. L. 50. (“Birth and baptism certificate of Nikolai’s son”). Timiryazeva Sofya Fedorovna (1799–1875) – wife//. S. Timiryazev. (See note No. 9.) Together with the manager of the Astrakhan customs house, court councilor A. Yu. Polivanov, she was a successor during the baptism of Nicholas, which took place on August 7, 1838 in the Astrakhan Church of the Entrance to Jerusalem. See: RGIA. F. 1343. Op. 29. No. 4595. L. 50–50 (vol.). See footnote 3 (p. 490) to the Preface tic douloureux – painful tic (French). See footnote 2 (p. 513) to letter No. 3 See footnote 2 (p. 516) to letter No. 5. “Library for Reading” is a monthly magazine of literature, science, arts, industry, news and fashion. The first in Russia from the so-called. "thick" magazines. Published in St. Petersburg from 1834 to 1865. Publishers: A. F. Smirdin, M. D. Olkhin, V. P. Pechatkin. Editors: 1834–1836 – O. I. Senkovsky and N. I. Grech, 1837–1855. – O. I. Senkovsky, 1856–1860 – A.V. Druzhinin, 1860–1863 – A.F. Pisemsky, 1863–1865 – P. D. Boborykin Senkovsky Osip Ivanovich (1800–1858) – see footnote 4 (p. 489) to the Preface ...Starchevsky and Pechatkin... - Starchevsky A.V. - in 1848–1856. assistant editor of the “Library for Reading”, and in fact - editor. Pechatkin V.P. – one of the publishers of the “Library for Reading” Zarin Efim Fedorovich (1829–1892) - literary critic, translator, poet. In 1861–1863 together with D. F. Shcheglov, he headed the departments of science, criticism and journalism at the Reading Library. According to the memoirs of contemporaries, the publication of translations in the magazine depended on him. See: Pisemsky A.F. Letters. M.-L., 1936. P. 518 Boborykin Pyotr Dmitrievich (1836–1921) - prolific prose writer, playwright, literary and theater critic. At the beginning of 1863, he acquired the right to publish “Library for Reading” and was its editor until 1865. Inexperience in editorial matters led to financial difficulties. He was forced to suspend publication in May 1865 and after the release of the last issue in August he went abroad. For 20 years he paid off his debts Trollope Anthony. Orly Farm // Reading Library. 1863. January – October. Anthony Trollope (1815–1882) - a major English novelist of the 2nd half. 19th century, recognized master of family chronicles and political novels Gaskel E. The Case of the Dark Night // Reading Library. 1863. November - December. pp. 1–169. Elizabeth Gaskell (1810–1865) - famous English writer History of English Literature. (Histoire de la litterature anglaise, par. H. Taine. Paris, 1864): From the Westminster Review. // Domestic notes. 1864. T. 154, June. pp. 561–609. Tain Hippolyte Adolphe (1828–1893) - French literary critic and positivist philosopher, critic Zarin E.F. in 1864–1866 participated in editing the journal Otechestvennye zapiski. Druzhinin Alexander Vasilyevich (1824–1864) – prose writer, critic, translator. He was the editor of the “Library for Reading” from 1856 to 1860. “Vek” - a weekly socio-political and literary magazine, was founded in 1861 by P. I. Weinberg (its official editor), A. V. Druzhinin, V. V. Bezobrazov and K. D. Kavelin The Pantheon magazine has had different names over the years. Under the name "Pantheon" - a monthly literary and artistic magazine - it was published in 1852-1856. During these years, the editor of the magazine was A.F. Koni “Son of the Fatherland: political, scientific and literary magazine” - published weekly from April 1856 to 1861. Publisher-editor - A. V. Starchevsky. Since 1862 "Son of the Fatherland: daily political, literary and scientific newspaper" “Collection of foreign novels, novels and stories translated into Russian” is a magazine whose permanent editor from 1856 to 1885 was E. N. Akhmatova. From 1884 to 1885 the magazine was called “Collection of translated novels, novels and stories.” Published monthly. In 1856, the publisher was Korolev, then I. I. Glazunov, and from the 1870s. - Akhmatova herself. 10–12 large novels and up to 50 stories were published per year. (Hereinafter: “Collected Foreign Novels...”) The school at the Church of St. Anna was opened in 1736 during the reign of Empress Anna Ioannovna. Located in St. Petersburg at the address: Kirochnaya, 8. See: Antonov V.V., Kobak A.V. Shrines of St. Petersburg. St. Petersburg, 1996. T. 3. P. 242 Gerstecker (in modern spelling) Friedrich. To America! // Collection of foreign novels.... 1857. T. 4–6 Translations of all these works are included in the “Collection of Foreign Novels...” from 1859 to 1870. “Business and Leisure: reading for boys and girls of all classes” - the magazine was published monthly. Existed from 1864 to 1866. Editor and publisher E. N. Akhmatova. All of her translations listed below by Sofia Ivanovna were published in the magazine “Business and Rest” for 1864–1866 The story is about a boy who searches for his father, who went missing in the North Polar Sea. From English St. Petersburg, E. N. Akhmatova, 1870 "Folk Tales Collected by the Brothers Grimm." T. 1,2. St. Petersburg, 1862–1864. The volumes each consist of four books. The first book was published in 1862, books two to four - in 1863, the rest - in 1864 Shpak Viktor Silvestrovich (1847–1883) – artist, illustrated books, wrote cartoons. He collaborated in Strachevsky’s magazine “Son of the Fatherland”, as well as other magazines. Daryushka, an essay on the life of the Russian page. St. Petersburg, type. I.I. Glazunov, 1864. 120 p. Abbess Feofaniya (Gotovtseva) St. Petersburg, type. I.I. Glazunov, 1868. 272 ​​p. The death of His Grace Bishop Ignatius (Brianchaninov) Home conversation. 1867. Issue. May 21, 20. pp. 578–584. Same. – St. Petersburg: type. Marine Ministry, 1867. 13 p. Avis aux lectrices (French) – for the information of readers. (Here - some play on words Avis aux lecteurs (literally - for the information of readers) means “preface”; “(address) to the reader.”) You might be interested in: