In memory of Professor Vasily Vasilievich Bolotov

The tenth anniversary of his death on April 5, 1910 and the unveiling of the bust in the assembly hall of the Academy on January 29, 1912. I. Ten-year anniversary of the death of Professor Vasily Vasilyevich Bolotov April 5 marked ten years since the death of the famous professor of our Academy Vasily Vasilyevich Bolotov, who occupied the department of general church history there for twenty years. In his person, both free scientific creativity and special professorial talent reached the highest degree of manifestation for our Academy. At the recent centennial anniversary of the Academy, in oral and written greetings addressed to it, the name of Vasily Vasilyevich Bolotov sounded louder than all other scientific names: the assessment of his general scientific significance outside the walls of the Academy, in the highest spiritual and secular scientific circles, turned out to be as high as in his native academic circle. At the Academy, Professor V.V. Bolotov, during all these last ten years, seemed to continue to remain in his post. One after another, the young scientists from his academic students, identified by his faithful eye, ascended to the department of the academic assembly hall to defend their master's theses. His scientific works (remaining after him in manuscripts) continued to be published in “Christian Reading”, “Byzantine Temporary” and other publications. His “Lectures on the History of the Ancient Church” began to appear as an appendix to “Christian Reading.” Their first issue was published in 1907 as a separate publication. The second issue ends in print. A third will soon follow. The publication of Vasily Vasilyevich Bolotov’s “Lectures” was undertaken by the Academy at the insistent requests of his students using the money they collected (although not without objections from those close to him who knew his principled view of posthumous publications in general, not edited by the authors themselves). Thanks to this publication, the rays of light from his great scientific talent and incomparable erudition, although through a not entirely unalloyed medium, begin after his death through the printed word to penetrate to places where he had no intention of directing them during his lifetime. In his always and completely original scientific and literary works, he himself was in accordance only with the interests of the highest spheres of pure scientific knowledge. On Sunday, April 4, the funeral liturgy in the academic church was performed by an honorary member of our Academy, His Eminence Nicholas, Archbishop of Warsaw, co-served by professors Archpriests S. A. Sollertinsky and M. I. Orlov and student priests and deacons. At the end of the liturgy, the archbishop and the clergy who served him, accompanied by professors, students, former students, admirers of the late Vasily Vasilyevich, solemnly, accompanied by the incessant singing of the student choir, proceeded to the Nikolskoye cemetery of the Alexander Nevsky Lavra. A large crowd closely surrounded on all sides the granite monument built on his grave with the love of his students and admirers, to the foot of which someone’s sympathetic hand brought fresh flowers. At the monument, in front of the large image of St. Basil the Great, served as Bishop of Lithium. At the end of the litany, a third-year student at the Academy A. Akimov made a speech in which he told those present about the feeling of reverent tenderness before the ideal-scientific personality of Vasily Vasilyevich Bolotov, which invariably lives among the students of the St. Petersburg Academy, being passed on from generation to generation, as the most precious legacy of the past glorious life of the Academy. His Eminence Nicholas, for his part, in a lively, improvised speech, outlined the image of the late Vasily Vasilyevich as a true Christian, and called on academic youth to actively imitate his entire life feat and the feat of his scientific inspiration and work, and the feat of his true Christian life. On April 5, at 6½ o'clock in the evening, a memorial service for the ever-memorable servant of God Vasily was performed in the academic church by an honorary member of the Academy, His Eminence Tikhon, Archbishop of Yaroslavl, co-served by the viceroy of the Lavra, Archimandrite Theophan, professors of the Academy holding holy rank, capital priests of the students of the deceased, including an honorary member of the Academy, Archpriest. T. A. Nalimov, and student priests. At the end of the memorial service, a special solemn meeting, organized by the Academy Council, opened in the assembly hall in memory of the unforgettable Vasily Vasilyevich Bolotov. Near the department, on a special pedestal, elegantly decorated with green plants (provided in abundance by the Lavra administration), stood a portrait of Vasily Vasilyevich in a laurel wreath. At the solemn academic meeting, in addition to Rev. Tikhon, who were also present at the memorial service, the Most Reverend Archbishops Nikandr of Pitovsky and Arseny of Pskov, the Eminence Bishops John of Poltava and Joachim of Orenburg, Chief Prosecutor of the Holy Synod S.M. Lukyanov, the academic professorial corporation, students, admirers and admirers of the scientific works of Vasily Vasilyevich. Around them, students of the Academy were located in dense rows. The meeting opened with an opening speech by Prof. I. S. Palmova. In touching terms, he shared with those present his memories of the truly righteous death and the last beautiful dying minutes of Vasily Vasilyevich? the only one of the close people to whom God destined him to become a witness exactly ten years ago at that exact hour of the approaching evening (he died between 7 and 7½ o'clock), to whom he was now turning in thought from the academic assembly pulpit. From these memories of what happened then in the distant Holy Cross community, he moved on to depicting what the entire academic professorial and student family experienced when they received the sad news of the death of Vasily Vasilyevich in the academic church during an all-night vigil (on the eve of Maundy Thursday), what they experienced and how they spent their unexpectedly declining glory to their final resting place. The vivid, sorrowful memories of a fellow friend made a strong impression on the entire meeting. Graduated from I.S. Palmov made his opening remarks with a brief general description of the religious and moral personality and scientific worldview of Vasily Vasilyevich. Prof. A.P. Brilliantov described V.V. Bolotov as a scientist with the most stringent scientific requirements and with ideal preparation to fulfill these requirements to the fullest extent. V.V. Bolotov, according to the speaker, in his scientific and literary activities always presented only new results for science and gave a number of highly valuable studies in the field of church history, especially the history of the Eastern (non-Greek) churches. The clarity and vitality of the characterization made by A.I. Brilliantov was especially helped by the fact that he used for it the private unpublished letters of Vasily Vasilyevich, which gave those present the opportunity to become acquainted not only with his scientific and methodological views, but also with his inimitable language of expression. Prof. I. E. Evseev in his speech, with a feeling of deep spiritual disposition, reproduced the general conditions of the scientific and personal life of V. V. Bolotov. With sorrow, he also pointed out some unfavorable circumstances for his scientific work in the academic and personal environment of his life, emphasizing that against the background of these unfavorable circumstances, the charming, deeply insightful personality of Vasily Vasilyevich, even beyond the boundaries of his specialty, stood out even more clearly. After the three mentioned speeches, the student choir powerfully and heartfeltly sang the troparion: Peace, our Savior... Following this, Vasily Vasilyevich’s learned friend and admirer, professor at the local university B. A. Turaev, addressed the meeting with a speech about the significance of Vasily Vasilyevich Bolotov’s scientific works for orientology in general and especially for the history of the Christian, both Orthodox and non-Orthodox East, so little known even in those areas of ours that should vigilantly stand guard over the remnants of Orthodoxy that are perishing here. The speaker described in vivid colors the victorious steps of heterodoxy in our days in the Middle East, especially papal Catholicism, which literally flooded the east with Jesuits. He recognized the true happiness for our Orthodox Church in the fact that it was recently at its disposal for the proper direction of its activities in the East and the prediction of the future paths of this activity, in the person of the late V.V. Bolotov, such a huge scientific force, along with extraordinary scientific talents, armed with all the power of special scientific erudition. But he deeply mourned the fact that the very appearance of this force was, as it were, an accidental phenomenon, not only without preparation at the previous Academy, but also without continuation in the future. To more clearly illustrate the general scientific significance of V.V. Bolotov in himself, V.A. Turaev shared with his listeners his information about how representatives of those special scientific disciplines to which his scientific work most closely relates looked and looks at him outside the borders of Russia. The speaker ended his speech with a call to remember, and not only to remember, but also to try to implement in life the sacred precepts of the great scientist. Under the impression, inspired by the speech of the dear guest of the Academy, at the same time joyful and bright for the memory of the deceased Vasily Vasilyevich, and sad and offensive for the current moment of our church reality, feelings and moods, the solemn meeting ended... The student choir sang: Eternal memory. Graveside speech † prof. V.V. Bolotov on the occasion of the 10th anniversary of his death, student. III grade by Afanasy Akimova We are now performing a spiritual commemoration dedicated to the unforgettable memory of V.V. Bolotov, whose name is indelibly written on the tablets of not only Russian academic, but also European science. We are now united at this grave by sad memories of a man who, under the cover of personal modesty, concealed within himself an inexhaustible spring of theological and scientific insights... Over the hundred years of the existence of our native Academy, the imperious and inexorable hand of death took away many from the professorial field, from the plow of scientific creativity of glorious lives, extinguished many of the lights of knowledge that shone brightly on our academic “candlestick”, extinguished and laid them here, in this modest corner of a quiet cemetery. But among these deceased workers of academic science, the name of Bolotov occupies an exceptional place in importance. To his grave The words of Dostoevsky should be given priority: “The dear dead lie here, every stone above them speaks of such a hot past life, of such a passionate faith in my feat, in my truth, in my struggle and in my science, that I know in advance that I will fall to the ground and will kiss these stones and cry over them... And I will not cry out of despair, but simply because I will be happy with my tears. I will drink in my own tenderness."... And, indeed, the Bolotov grave speaks more eloquently than others about passionate faith in scientific achievement, in the inescapable power of truth, in the enduring power of science. Like no one else, the prisoner of this grave in his exceptionally gifted personality combined heroism of immeasurably deep thought with the crystal purity of a scientific conscience, with the readiness of endless self-sacrifice for the sake of the Truth, that Truth, which declared Itself publicly: “I am the way, the truth and the life.” True, but in the words of V. Solovyov, an athlete science, a great ascetic of thought - a bright representative of the learned Thevanda, a man of high spirituality and almost unlimited possibilities in the field of true scientific achievements, Vasily Vasilyevich was in the full and perfect sense of the word the spiritual autocrat of the Academy of the last quarter of the 19th century. In the tabernacle of academic science, he was like a high priest, wearing on the chest of his spirit the “Urim and Thumim” of scientific revelations. Being a kind of Mont Blanc of the academic Alps, V.V. harmoniously combined dizzying heights of thought with broad, solid foundations of a moral worldview. His name is involuntarily associated in the mind with the idea of ​​a practical, alien individuality, who embodied Horace’s motto in his life and work: “Quum tunil parvi sapias et adhuc sublimia cures” (t. II, lib. I. epist. XII, 14–15). In a word, the name of V.V. Bolotov is a precious historical relic of Russian theological science of the late 19th century. But the significance of V.V. is not limited to the sphere of our domestic academic science: his name has gained respectable fame in the West. Standing at the height of Western science, V.V. could measure himself against any of the European scientists, both in the universalism of his horizons and in the vast means of his scientific apparatus. As a scientist of the first rank, V.V. in the field of developing scientific problems did not follow the “stars” of European science, did not recognize the obligation of its imperii auctoritatis, but he himself set new milestones for it, outlined hitherto unknown paths. After such services to universal human science, V.V., by right and the requirements of justice, should be counted among those few chosen ones about whom it was said in a moment of poetic inspiration: “They did not live here in vain, And the torch that lit their honest minds, He encouraged us in the midst of deep darkness, Shining for us as a guiding star.” What can I say about those feelings and moods that characterize the attitude of modern academic students to the memory of the deceased V.V.? What chords rush towards the dear name from the thin strings of student hearts? We did not know V.V. personally, but between him and us, from our very first steps at the Academy, some kind of mysterious connection was born and exists, and it is expressed in a feeling of reverent admiration for his name, for his personal qualities, which “we were first conveyed to us by those who were like us.” There is no student who does not know from direct experience of the noble movement this, I would say, traditional feeling. Among students, the name of V. V. has long been surrounded by a poetic wreath of legendary tales; The amazed young imagination, even during the life of V. V-cha, began to weave these garlands of beautiful inventions and decorate with them the glorious professor, the beauty and pride of the Academy. I'm not even talking about the fact that V.V.'s lectures are still reserved for students of the Academy, or are they only for female students? working on the history of primitive Christianity, the highest authority in resolving perplexing and complex issues of church-historical nature. Here, in this rich treasury of knowledge, each of those who turn to it (especially if the depot concerns the problems of church orientology and Byzantine studies) scoops up the necessary information in a bucketful and receives an overwhelming answer to the demands of scientific consciousness. And the more often you turn, the more convinced you become that only about such creatures of human thought is it said: "scripta manent in secula seculorum" And now 10 years have passed since this best page in the history of our Academy closed, since this radiant luminary of church-historical science, illuminating the Academy with the rays of scientific creativity, has set beyond the horizon of earthly existence. Over these ten years, we have realized even more deeply and sharply what a colossal scientific strength we have lost in the person of V. V-cha. And like the academic family of 1900, we now stand at the priceless grave, overwhelmed by a feeling of melancholy and sadness. So what? Will we only sigh mournfully in hopeless anguish at the foot of this tomb? No. “Even if the altar is broken, the fire still burns. Even if a rose is plucked, it still blooms, Let the broken harp still cry.” And, indeed, the “fire” of the church-historical precepts of V.V. Bolotov, supported by an experienced hand, “still burns” brightly on the altar of academic science, and it illuminates with rays of glory the hundred-year-old “nurse-mother” Academy, which raised such a great son in its bosom. Therefore, here, at the tomb of the latter, there is a place not only for the manifestation of sadness and sadly hopeless sighs, but also for the expression of deep, all-captivating tenderness before the greatness of human achievement, before the brilliance of human thought, which truly “creates the greatness of man” (Pascal), reflecting in its emerald tints “φῶς ί λαρὸν άγ ί ας δ ό ξης “. Silent, priceless grave! With a deep feeling you make our grateful hearts tremble, with a feeling of admiration and admiration for your dear prisoner to us! One involuntarily wants, in the words of Dostoevsky, to kiss this earth, to lean in an outburst of gratitude to the foot of the grave granite and, reveling in tenderness, to whisper in inescapable prayer: rest, O Lord, Thy servant who lies here, a selfless seeker of beads of Christian science, and create for him eternal memory throughout the generations! Speech by His Eminence Nicholas, Archbishop of Warsaw, delivered at the Alexander Nevsky Lavra, over the grave of Professor V.V. Bolotov Now we remember V.V. Bolotov, your mentor, with prayer and kind words. Your comrade (Akimov) made an excellent speech about the deceased, describing him as a scientist and teacher, before whose authority the students of his day bowed, the real inhabitants of the Academy bow, and many, many generations of scientists and students will bow. They will come to this grave, he said, to be moved here and mentally lift up his eternal memory... All this is true, all this is wonderful, all this is noble... But you forgot one more side in the commemoration of mentors: remembering them with a kind word and prayer, one must also imitate their faith and piety, their feat in life, their work for the benefit of science in general and especially science leading to the knowledge of God... I personally did not know V.V. Bolotov, but I heard very, very much about him, and far from the extraordinary appraisers of his personality and his works. The late K. P. Pobedonostsev once told me with surprise: “This Bolotov is a positive devotee in science... He lives in seclusion, doesn’t go anywhere, doesn’t go anywhere. They say he doesn’t even read newspapers: he’s always immersed in science, covered in tomes, manuscripts, knows only the Academy, the church and his apartment." The famous general theologian A. A. Kireev, recently talking with me about Old Catholics and their teaching, noted: "V.V. Bolotov said the last word about the filioque and other theological issues. For me, he is the only scientific authority on this subject." In Western Europe, many scientists knew and still know him. But besides his scholarship, V.V. Bolotov was also known as a Christian in the best sense of the word; he embodied one of the highest Christian virtues - humility. Metropolitan Anthony, at the centennial anniversary of the St. Petersburg Academy, called him directly and without hesitation a holy man. The St. Petersburg Academy has always been rich in scientific forces; Among its professors there were always luminaries, before whom not only Russian scientists, but also the scientific authorities of Western Europe bowed. Even now among the professors there are names brilliant in science, of which the Academy can boast without hesitation; but all this is the present and past of the Academy: what should its future be?.. These forces will disappear from the stage of life and science, just as V.V. Bolotov and other ascetics of science who lie here did: what forces will you put forth from your midst?.. Modern life has put forward many new demands and questions, the thought of the modern intellectual, cut off from the Church and Christ, is restless, looking for support and.. not finding meaning in life outside the Church and the Gospel, he falls into despair... Some turn to people of theological science for help and, not finding proper support from them, go even further from the Church with curses and blasphemies against the Church itself... Recently, one highly educated person addressed me with a bitter complaint: “I believe in God,” she says, but I doubt the dogmas of faith; help my unbelief.” I mentally went through what to recommend for reading in this area and with sorrow had to admit that I did not find anything suitable in my memory. Take upon yourself the feat of V.V. Bolotov; meet the demands of our time; give food to the hungry; open the reserves of theological knowledge to people seeking the light of Christ, wandering in darkness... So let your light shine before men, when they see your good deeds and glorify your Father who is in heaven (Matthew 5:16). This will be your tribute of love to your unparalleled and unforgettable mentor, who, according to your own words, never left anyone who asked him about his hope without satisfaction. I will finish my words with the words of the Apostle Paul: remember your teachers who spoke the word of God to you: those who look to the end of their lives, imitate their faith (Heb. 13:7). Amen. II. Opening of the bust † of Professor Vasily Vasilyevich Bolotov in our Academy For a long time now, the name of the unforgettable V.V. Bolotov has been surrounded in the mouths of his students and admirers by a bizarre legend, in the style of tales about learned Western ascetics of the 17th century. For a long time now, his stern, scholarly appearance and the alluring aura of an academic ruler of thoughts have served as a noble engine in the life of the younger generation of theological school. The hundred-year history of our Academy knows a long line of gifted, selfless and glorious workers of academic science, but only V.V. Bolotov was the source of all the best hopes of the thought of later academic generations; only he was recognized as the personification and best flower of academic science, the joy of all Israel!.. How can we explain the charm of this name? The strict and scientific method, the fascinating movement of scientific constructions, the transparent persuasiveness and importance of scientific conclusions, the elegant power of his speech, with all its charm and significance for academic generations, would not be sufficient for the admiration that was created for the name of V.V. Bolotov. Academic thought is demanding and demanding of its true leaders. It was necessary that all these undeniable virtues should be based on a deep moral atmosphere, alien to everyday predilections, on an undivided devotion to scientific truth. All this was found in the personality of V.V. Bolotov in the most harmonious combination. And the grateful memory of his contemporaries noted him in his time with exceptional respect and admiration, characteristic of God’s special chosen ones. Now this grateful memory has found expression in the material consolidation of his image within the walls of his native Academy, in the form of a marble statue, as a lesson to future generations. The construction of the bust by academic admirers of the memory of Vasily Vasilyevich was decided to coincide with the 10th anniversary of his death (1900–1910), but, due to random circumstances, it was delayed, and this anniversary was limited at one time only to warm academic honoring of his name in a special ceremonial meeting, with the reproduction of his scientific and moral character in the speeches of professors I.S. Palmov, I. E. Evseev, A. I. Brilliantov and B. A. Turaev. The ceremonial meeting of the Academy and the opening of the bust of V.V. Bolotov on January 29 were, as it were, a natural continuation and completion of that significant honor. Rare in the history of the Academy, the solemn event on January 29 began in the academic church with a divine liturgy and requiem service, performed by the rector of the Academy, Bishop George, in the concelebration of the academic clergy. The sincere commemoration during the liturgy and at the memorial service of “the ever-memorable servant of God Vasily”, the sensitive, solemn and touching mood of the academic choir of students, professors and other admirers of the memory of the unforgettable V. V-cha - all this created in the academic church an atmosphere of some special reverence and insight for something rare, great. The general mood was similar to that special uplift the spirit of those praying, which was experienced by eyewitnesses of the burial of V. V-cha on Holy Saturday, in 1900, only without the acute burning grief that the coffin of a deceased dear person naturally evoked at that time. The prayer brought V. V-cha’s moral image closer to the consciousness of those praying. Subsequent speeches by academic speakers revived and spiritualized this image. Before the memorial service, Prof.-Prot. P. I. Leporsky, one of the close students of the late V. V-cha. In warm, sincere personal recollections of his relationship with his late teacher, Fr. The archpriest vividly revealed the special, unusual nature of the student’s relationship with the academic teacher, deep heartfelt reverence for the giant of thought, for the owner of the broadest scientific horizon, the refreshment and upliftment of the aspiring scientist’s strength from communication with the true bearer of academic science and the readiness to seek scientific truth to the point of self-sacrifice. After the requiem, in the assembly hall, in front of the shrouded bust of V. V-cha, the Right Reverend Rector of the Academy, Bishop George, with the entire cathedral of concelebrants, a lithium was served, and the bust was unveiled by the sculptor M. A. Chizhov. V. V-ch appeared on marble in his characteristic outlines of head and broad shoulders, surrounded by greenery, before the eyes of academic students and many reverent admirers of him, mainly from his former academic students. The Reverend Rector sprinkled the bust of St. water and in vestments, in the presence of a host of concelebrants, he then delivered a meaningful and animated speech about the great scientific merits of V. V-cha to academic science and about his true Christian disposition, which all together created from him the beauty and pride of our academy, a constant instructive example and testament for future academic generations. Following this, the chairman of the mutual aid society for former students of the Academy, Professor of the Academy P. N. Zhukovich, in a concise and deeply felt speech, expressed the feelings of the former students of the Academy to the blessed memory of V. V-cha, as a highly talented professor and dedicated devotee of science, the pioneer of original Russian theological science, important not only for us Russians, but for everyone. "This feat of life and this ideal of science will not pass without a trace for the future life of the Academy. We former students of the Academy believe, we want to believe in this. Even the sudden and impetuous whirlwind of transformations of recent years did not take away all our faith."... The society of former students of the Academy with touching attention honored the memory of their famous professor with an elegant wreath of fresh flowers, which was placed at the foot of the bust. Professor-Archpriest M.I. Orlov, who at one time stood close to V.V-chu, in his speech offered a detailed assessment of the scientific feat of his teacher, who throughout his life hungered and thirsted for truth. “Let this image for all time, but our Academy is unshakable, teach our successors about the high ideals of the famous old Academy, constantly reminding us of its glorious professor, Vasily Vasilyevich Volotov, who so valiantly served these ideals!” Thus the venerable speaker concluded his speech with deep insight. After a short break caused by the exposure of the clergy in the church, the Right Reverend Rector opened a ceremonial meeting of the Academy there, in the assembly hall, at which the successor of the late V. V. in the department of church history at the Academy, Professor A. I. Brilliantov, who did a lot to clarify the scientific heritage of V. V., proposed a description of the scientific merits of the late professor. The academic hall is now decorated with a second bust, said prof. Diamonds, persons dear to the Academy. The first bust belongs to the famous professor V.N. Karpov, as the founder of our Academy of Philosophical Knowledge, now the Academy perpetuates the memory of its best representative in the field of history. The importance of V. V. in this specialty is undoubtedly and generally recognized. The main thing is that V. V-ch not only became in his scientific activity on the same level with Western European science, but also showed the way to independent equivalent Russian development of this science... Thus ended a rare scientific triumph in the annals of the Academy. And I would like to think that the proper development of spiritual academic science, under such glorious pioneers as the ever-memorable Professor V.V. Bolotov, now immortalized within the walls of the Academy, as a souvenir for future generations, will have a happy future, despite any obstacles! Speech delivered before the memorial service for Professor V.V. Bolotov on the occasion of the opening and consecration of his bust at the Theological Academy on January 29, 1912. So many have already said so much about the ever-memorable professor Vasily Vasilyevich Bolotov that I do not dare hope with my new speech on this day of solemn honoring of his memory to add anything new to those beautiful images of him that were made with a more skillful word. Therefore, let me be allowed to say a few words simply from the point of view of a personal relationship, to say about the personal feeling that Bolotov aroused in his admirer. What name should I call this feeling? If it has already become a custom among us to abuse the word adoration, then let me be allowed in this case to abuse the less meaningful word reverence. Yes, it was precisely this kind of reverence that was felt before Bolotov. It was not only a feeling of deepest respect for high scientific authority. This was not only a feeling of admiration for the great talent, given from God and multiplied tenfold by his own skillful zeal. It was not just a feeling of delight and admiration for a person who was given the apple of his eye to find lost keys to scientific riddles, to see distant horizons inaccessible to others, to find unknown paths leading to deep concepts. It was not only a feeling of amazement at the owner of the secret of penetrating with a kind of X-ray beam where they could only use an ordinary photographic apparatus. Of course, this was too enough to create enthusiastic admirers for Bolotov. However, all this power of Bolotov’s genius was only the first factor influencing his admirer. Second, and more powerful, was his entire personality. Remember this pale, bloodless, emaciated, prematurely aged face. And when you see how, under the influx of accumulated riches of thought, striving to pour out in wondrous artistic speech, this pale face was illuminated by the inner sparkle of the eyes, began to play as if with the smile of carried away youth, and everything became spirit and life, then it became somehow immediately clear what science was for Bolotov, and why there was no blood left on this face. And without words it became clear at what price, even with all the power of genius, this immense scientific wealth was purchased. The light of the sun and the peace of the night, fresh air and rest, innocent entertainment and concerns about health, everything was forgotten about nutrition, everything was sacrificed for the sake of one precious pearl that he found in science. And when looking at this bloodless face, I involuntarily recalled that best image that the history of Christianity preserves, the image of a martyr; and the comparison naturally suggested itself. Truly, like a martyr, but only slowly, over many years, drop by drop, he shed his blood for the sake of his calling, and like a martyr, he accomplished his feat with joy. And so, comparing this heroic idealism of serving one’s life’s calling with that weak shadow of it that I noticed in myself, I somehow involuntarily made Bolotov my judge and conscience... And he always left Bolotov’s cell, imbued with the spirit of learned asceticism, with some special uplift of spirit; from here he carried with him the spark of the bright flame of idealism that burned here, and became infected with the spirit of asceticism, which alone allows one not to see and forget all the inconveniences and hardships of the path, among which the servant of theological science usually walks. Bolotov died. And some kind of cold emptiness fell on my soul. Bolotov's death was experienced as a common grief for the entire Academy. In the Academy building itself there seemed to be an emptiness then, as one usually feels in a house upon returning from the cemetery, after the funeral of the most dear member of the family. With Bolotov, the Academy lost its living beauty, pride, and glory. But those who were connected with Bolotov by more intimate ties of heartfelt devotion and respect, those who recognized in him not only great scientific power, but who treated him with a feeling of special reverence - they were pressed by another consciousness, a heavier consciousness. With Bolotov, they lost their spiritual leader, they lost the source of the best inspirations and those deep influences that they perceived from him, either with a clear consciousness, or in some invisible ways. But what in the world is stronger than the bonds of love?... And the memory of Bolotov lives unfadingly in those who loved and revered him. Instead of a living Bolotov, his image continues to speak in their hearts. Time, which erases everything, was unable to erase the bright features of this image, and he, with all his spiritual wealth, is depicted by him in the outline of such a living reality, as if they parted with him not ten years ago, but saw him only yesterday. May this image live forever in the coming centuries of the history of the Academy. And now, when, through the efforts of Bolotov’s friends, cold marble will remind us all of its beautiful appearance, let us also pray that Bolotov’s spirit will forever hover in the Academy, the life-giving spirit of self-denying service to spiritual science. Brief speech at the opening and consecration of the bust † V. V. Bolotov Today we offered our prayers for the repose of the soul of the deceased, ever-memorable professor of our Academy Vasily Vasilyevich Bolotov. At the same time, to perpetuate the memory of the deceased, his bust, built by decision of the Academy Council, is now open and consecrated. This external sign will speak not only to us, but also to subsequent academic generations about the famous professor of our Academy. Every student newly admitted to the Academy who has not heard of Bolotov or has a vague idea of ​​him, stopping in front of this bust, will ask: who is this? And he will hear in response that this is a glorious professor of the Academy, its pride and adornment, who with his works has written glorious pages in the history of the Academy. And the heart of the young student will tremble and he will experience good moments of joy and pride for his Academy... I will not talk about the scientific merits of the deceased. Others have already said this and will say it again. I just want to express my joy that in our Academy there was this glorious professor who not only stood at the level of Western European science, but also walked ahead of it, a professor before whom book treasures were revealed in many Western European and Eastern languages, not only living, but also dead, a professor who was equally knowledgeable in theology, as well as in astronomy and mathematics, a professor whose death was noted with condolences even from the height of the royal throne. He loved science from his youth and was a lover of it until his death. He gave her his heart and soul. He could speak about his desire for scientific wisdom in the words of the wise: “I loved her and sought her from my youth, and wished to take her as my bride and became a lover of her beauty.” God... (Pres. 8, 3); "She is a reflection of eternal light; she is the breath of the power of God and the pure outpouring of the glory of the Almighty" (Wisdom 7, 25-26). The whole life of V.V. Bolotov, as well as his death, clearly testifies to the fact that he harmoniously united scientific wisdom and warm religious Christian feeling. For the St. Petersburg Theological Academy, V.V. Bolotov did not die. He is alive in her memories, in his works. He is especially alive now, when the memory of him is still so fresh. The words of the poet are completely applicable to him: "Don't tell me: he is dead, he lives. Even though the altar is broken, the fire is still burning. Even though the rose is plucked, it is still blooming. Even though the harp is broken, the chord is still crying." Many decades will pass, and yet, we think, the memory of Bolotov will be carefully and lovingly preserved at the Academy, as a professor of whom every scientific corporation, every academic institution would be proud. He will live not only in his works, but also in a living academic tradition, organically connecting the past with the present... He will live, like a bright memory, in the memory of professors and students, [who will see in him the ideal of an unselfish, selfless worker of science, who gave his whole life to it!... May there be eternal glorious memory for the deceased! May the bright image of his ignite the hearts of professors and students with an ardent and selfless love for science, for wisdom, “which has cohabitation with God.”... May theological academies not be depleted of such professors, especially may our dear Academy be abundant in them!... The Society for Spiritual and Material Mutual Assistance of former students of the St. Petersburg Theological Academy with a bright sense of triumph brings its wreath to the foot of the marble statue of the famous professor of his native Academy. Let these fresh flowers, an eternal symbol of love, serve as a new expression not only of our reverent respect for the amazing scholarship of Vasily Vasilyevich Bolotov, but also of our undiminished admiration for his personality, extraordinary in the happy combination of so many talents, and for his life, this continuous feat of self-denial in the name of science. Happy is the Academy: under its shadow this feat of service to science was accomplished even to death; under its shadow the ideal of original Russian theological science began to be embodied, not following anyone’s lead, striving to create something new not only for us, but for everyone. And this feat of life, and this ideal of science will not pass without a trace for the future life of the Academy. We, former students of the Academy, believe and want to believe in this. Even the sudden and impetuous whirlwind of transformations of recent years did not take away all our faith... May Bolotov’s high, captivating scientific ideal always live within the walls of his native Academy! May he always give her pets in holy places to successive generations! Final speech before the bust of the late Professor V.V. Bolotov Your Eminence and Most Honorable Assembly! A sculptured image made by the artist’s art has now opened before us; and we recognize in him the dear characteristic features of the unforgettable professor of our Academy, Vasily Vasilyevich Bolotov, who has passed from us for almost twelve years to the invisible heavenly world. And in the image there is the same beautiful, large and wide forehead; the same back of the head, slightly thrown back; the same slightly raised lips, as if always ready for a quick and decisive answer. But this image, even if it was a pearl of artistic creativity, is still not for those who had the good fortune to personally see and directly hear the professor who once lived among them. An indelible image was forever preserved in their hearts, which no art and no artist can reproduce. This image is primarily for those who have never seen, or will not see, the professor, who have never heard, or will not hear his inspired words. No matter how many generations of teachers and students change here in the future, for all of them and for each individual this image will be a monument to the glorious days of academic science. On one of his dying days, in a private conversation, the professor somehow casually said: bene vixit, qui bene latuit. Speaking in Russian, by this he wanted to say: the one who was well hidden in life lived well. Only God knows how many people there are, or how many there may be, on earth who, throughout their entire lives, through hard work, steadily strive to achieve some high ideal, and yet only the Lord knows their works and names. Such people can be in all fields of activity in the name of goodness, truth, beauty. Their lot in life is not glorious, because it is unknown to anyone on earth; but he is blessed, since the hearts of such workers are filled with deep peace. But the lot of life of our unforgettable professor was not like that. This is proven by one image of him, now open before us, and attracting the respectful gaze of everyone around him. Consequently, those words of the professor, as applied to himself, must be changed as follows: gloriose vixit, qui bene aperuit se. Speaking in Russian, this means: he lived in glory who was well open in life. This lot is infinitely higher than the first, and its path is followed by the special chosen ones of God, these brilliant lights for the people of their time and for subsequent generations. They make up that bright host of glorious men, whose names subsequently serve as a source of noble pride. One of these is a deceased professor. Professor bene aperuit se. He was well open in life. His life's journey, beginning with his school years and ending with his professorship at the Academy, was, as it were, a solemn procession of extraordinary mental power. Before this procession, all base passions around him were silent, and he did not waste his rich strength on fighting them. Just as he was the first in his field at school, so he remained the first in the professor’s department, where his high authority was never shaken by anyone. Hence Professor gloriose vixit. He lived a glorious life. Called by his life's lot to a professorship, he applied all his spiritual and physical strength to it, and created for himself, during his lifetime, a loud, famous name in the history of academic science. Not only immature youths listened to his voice, but even men who spent many years in science. His knowledge, acquired through incessant labor, was so deep, wide and abundant that he poured it out for everyone, like a rich man with his treasures, who knows neither count nor measure of them. Once, in a private conversation, he said: “I have as much material for scientific work as I want, but I just don’t have the time.” But true glory is earned by all glorious men through great self-sacrifice on their part. Contemporaries and descendants usually decorate the brows of glorious men with beautiful wreaths, or wreaths of enthusiastic praise, but both wreaths always fall on the bloody brow. The warrior hero pays with his life in the ranks of the enemy for his selfless courage and love for his homeland. A steadfast and honest statesman falls at the hands of bribed killers for the purity and firmness of his convictions. So is the deceased professor: for his extraordinary love for science, he also sacrificed his entire life. And it is truly remarkable: the life path of all glorious men is short. It is like a brilliant ray of light, shining for a few moments, and then hiding from us. Our Lord Jesus Christ, appeasing all the glorious moral paths of life, said about one of them: σύνην ὅ τι αὐτοὶ χορτασθ ή σονται (Matthew 5:6). The exact idea of ​​these words in Russian should be stated as follows: blessed is the path of life of those who hunger and thirst for truth, because it is precisely such people who will be saturated with it. The late professor also left us along this evangelical path. The truth of science joins that truth, the hunger for which is pleased by the Lord. The suffering of a hungry person is painful, but, undoubtedly, the internal suffering of a person seeking the truth of science must be more painful. For someone who is actually looking for this truth, the mere doubt regarding it is painful, not to mention the half-knowledge with which the usual opinions of scientists or even more about ignorance are so full. But to clearly realize the impossibility for a person to know the truth of science at its very basis, this, precisely, can be an inexpressible suffering for such a high soul. If hungry people, despite all our callous hearts, do not always die of starvation, finding mercy in those around them, then one cannot even imagine that the merciful Lord will not satisfy with righteousness the one who gave his whole life for it. Consequently, the late professor is not only glorified here, among us, but we believe that there, in the heavenly invisible world, he is saturated with the truth, which he sought with the greed of a hungry man and to which he strove with the torment of a thirsty man - he sought and strove throughout his entire short life, but a selfless, ascetic and truly glorious life. So, let now the consecrated image of the deceased professor, like a precious memory, adorn this hall, where his inspired word was heard so often and inimitably! Let this image, for all time, while our Academy remains unshakable, teach our successors about the high ideals of the famous old Academy, constantly reminding us of its glorious professor, Vasily Vasilyevich Bolotov, who so valiantly served these ideals! Çravoguravesmākandhīmatepanditāyaca! Let's go! Gloria professori nostro prudenti et perdocto! Glory to our professor of great intelligence and deep knowledge! Çravah! Κλέος! Gloria! Glory! Professor Archpriest M. Orlov. Speech at the ceremonial meeting of the St. Petersburg Theological Academy on the occasion of the opening of the bust † of Professor Vasily Vasilyevich Bolotov By giving special honor to outstanding deceased figures by perpetuating their visible image, their admirers and the institution in which their activities took place want to express gratitude to them for their services in the past and together point out the special significance of their memory for the future. Their visible image is immortalized as a reminder of their spiritual image. Having at one time, by general recognition, been ahead of others in their activities, rising above the ordinary level in their service to the common cause, they, with their ideals and aspirations, with a clear example of all their activities, naturally more or less retain their guiding significance for subsequent times. The memory of them is important not only as a memory of a glorious moment in the past history of the institution to which they devoted their strength, but also as an indication of the ideals and tasks of the future, since they most fully and perfectly expressed and realized them in their time. Therefore, it is recognized as especially worthy of perpetuation. Already earlier, the memory of its professor V.N. Karpov († 1867) 1 was honored at the St. Petersburg Academy with a bust. Now the image of an academic philosopher in this room is joined by the image of a historian. The theological school has always given pride of place to philosophy within its walls, based on the conviction that supernatural Revelation, the subject of theology, not only does not eliminate the spontaneous activity of human thought, but, on the contrary, requires its highest tension for its proper and deep assimilation. Academic philosophy was of no small importance in the general development of philosophical thought in Russia. Represented by V.N. The Karpov Academy honored a prominent figure in this field, a philosopher for whom philosophizing was the work of his whole life and an expression of the religious and moral aspirations that animated him, who, while demanding a general connection between philosophy and life, spoke, among other things, with the idea of the need for an original Russian philosophy, not in the sense, of course, of Russian thinkers ignoring the existing experiences of foreign philosophizing, but in the sense of demanding from the philosopher a completely conscious attitude towards the fact of the closest connection of every thinker with the reality immediately surrounding him and in the sense of the need for the philosophical constructions of Russian philosophers to correspond to the historically determined and clearly recognized natural aspirations and characteristics of the Russian spirit. Finding the greatest satisfaction for himself among the philosophical systems of ancient times in the philosophy of Plato, he set himself the task of making it more famous in Russia through the translation of the works of this philosopher into Russian, and this matter was, one might say, the main feat of his scientific life. If we take into account the significance that the question of the “Platonism” of the Church Fathers has and will always have for the history of Christian theology, and especially Eastern theology, we should recognize the appeal of the Russian thinker to Plato and the translation of his works into Russian as not indifferent to Russian theological science. As is known, another Russian philosopher, V.S. Solovyov, turned to Plato in the last years of his life and began translating it, although this new translation stopped at the very beginning and for this reason V.N. Karpov’s work continues to retain its significance to this day. But whatever the general significance of philosophy for theology, whether in the near future one way or another an original Russian philosophy will develop, which would contribute to a deeper comprehension of the Christian revelation and the development of speculative theology in our country, in any case, successes of both philosophy itself and any speculative attempts with serious significance in the field of theology can only be expected in connection with successes in other fields of knowledge, namely in the field of sciences of a positive nature, dealing directly with concrete reality. This includes history. Trying to penetrate into the inner meaning of facts, drawing certain conclusions from them, is possible only when the facts themselves have been established. At the same time, knowledge of the historical development of thought itself in the past is necessary for its conscious movement towards success in the future. And Christianity, having a supernatural origin, appeared in the world as a fact of history; a fact, and not just an idea, is already the very embodiment of God the Word, laying the foundation for a new religion. It has a long history and Christian theology behind it. Hence the need, before any speculation, for the historical study of Christianity. In Russia, historical science, like other sciences, like philosophy, has a relatively recent existence. Meanwhile, in the West, both the past of mankind and the history of the Christian Church in general were already the subject of prolonged and intensified development. Obviously, for representatives of Russian science to take an active part in work on what has a common interest for them with Western science, it is possible only by rising to the level of the latter, having mastered all its valuable acquisitions and the most advanced research methods. But this is usually not achieved immediately and in general in other areas of knowledge, and it is natural that the first stages of the development of science under such conditions can generally be reduced only to their assimilation of ready-made results. Russian historians could be more or less independent from the very beginning only within the limits of studying their Russian history (although one cannot help but recall in this case, for example, the participation of the German Schlozer in the case). As for church history in general, its very presentation in the academies called upon to develop it did not at first contribute to its development to equality with Western science. “Ecclesiastical history” in academic teaching initially united up to five special departments that appeared later. It included the biblical history of the Old Testament and the New Testament; it combined with the history of the ancient church the new church history of the East and West; it also included the history of the Russian Church. There was also a ready-made manual for teaching “The Outline of Church History” (1817–1818), compiled by Innokenty (Smirnov) mainly (in addition to the history of the Russian church) according to Weissmann and Spangheim, along with a similar one compiled by Philaret after Buddei, “The Outline” (1816) for biblical history. Given the obligation to study together with general church history and Russian history, the latter, as it required development primarily from Russian scientists, was devoted, for example, to most of the research of such a prominent historian as Archpriest. A.V. Gorsky, although he could successfully work in other areas of his science. Only starting from the 50s of the last century, specialization was gradually introduced here: the history of the Russian church was transferred to the teacher of Russian civil history (1851), new church history was singled out as a special subject (1857), and, finally, biblical history was separated from ancient church history (1869). But even now, while this specialization was just being introduced, the general church history in teaching, for example, I. V. Cheltsov (1851–1878), as well as that of A. V. Gorsky (1833–1864, 1875), who spoke before him, generally reflected to a very strong extent the influence of Western science of Neander. True, very valuable monographs on individual issues are now appearing; the history of the Byzantine church is becoming the subject of independent and in-depth study by I. E. Troitsky. But even about the work of a prominent representative of general church history in Russia, one could also hear a comment from a Western scientist that Westerners “will not learn anything new from his book” (Harnack about the work of A.P. Lebedev “Ecumenical Councils of the 4th and 5th centuries.” M. 1879). The significance of V.V. Bolotov 2 in the history of the development of Russian church-historical science lies in the fact that he raised it in his own person to the highest level that is generally possible for Western historians, acted as its representative, equal in competence to the best Western scientists, and not in relation only to any one limited department of his science, or a special issue, little studied by others and which was the subject of his own long-term study, but in relation to the entire broad area of ancient history the church he was involved in. If historians of the highest rank are characterized by both strict scientific research and the ability to visually depict past life, bordering on artistic talent, then V.V. Bolotov was highly characterized by both. As a historian and narrator, he combined more or less the features of both of his teachers, I. E. Troitsky and I. V. Cheltsov, clarity and harmony in the general concept of the story and clarity in the presentation of specific facts. But in the role of a narrator, with a coherent, consistent presentation of history, he spoke only in the classroom, and one can judge him from this side almost only by his academic lectures. He himself set himself the task from the beginning of his activity to always appear in print only as a researcher, always giving either something new or amendments to the old, and then he never deviated from this path, according to his own later statement (1897). This explains the extremely special nature of his scientific works, where what was obtained by previous scientists is assumed to be known to readers and only new theses are substantiated. Obviously, in order to set such a task and consistently carry it out, it was necessary to perfectly possess all the necessary means. In reality, we see in it, first of all, a phenomenal, one might say, in its exclusivity, unification of knowledge from a wide variety of fields aimed at serving one goal. The theological school gave him theological and partly philosophical education; Then, in this regard, his first scholarly work, a dissertation on Origen’s teaching about St., was of particular significance for him in this regard. Trinity. But to the education given by the school, he himself added something that this school taught only to a very insufficient extent, first of all, broad linguistic knowledge placed on a solid scientific basis. Recognizing his duty to have access to all the primary sources of the history of the ancient church, in addition to knowledge of the classical and Hebrew languages, he studied a number of eastern languages: Ethiopian, Coptic, Syriac, Armenian, Arabic. New languages ​​did not pose any obstacles for him when familiarizing himself with manuals; In addition to the well-known German, French, English and Italian, he read, for example, Danish-Norwegian, Dutch, Portuguese. Moreover, his general linguistic knowledge was far from limited to just these languages. Being a theologian and philologist, he was also a mathematician, having discovered a remarkable ability and inclination for mathematical calculations for a theologian and linguist and being an incomparable specialist in the field of chronology and Paschal. With such diverse knowledge, all aspects and areas of his subject were equally accessible to him: dogmatic disputes of an abstract philosophical nature, and special issues of chronology and historical geography, and Greco-Latin Christianity, and various national Eastern churches with their special way of life and special literatures. Eastern Christian communities, by the way, especially attracted his attention, not only because in this area the researcher can most expect new results, but also because of the importance of studying them from the Orthodox-Eastern point of view, given their special historical proximity to the Greek-Eastern Church. But with his knowledge and his method, he could come to new results even when he turned to any less rewarding material and touched upon questions from the area of ​​​​Greco-Latin Christianity that is publicly available from sources. Versatile knowledge could only lead to the desired goal under the condition of a strictly scientific method, since it was acquired precisely as a research tool. V.V. Bolotov could learn the rigor of scientific requirements primarily from his academic teachers, I.E. Troitsky and I.V. Cheltsov, who always set high the ideal of scientific-objective historical knowledge. Then, with further independent development, he chose German scientists, Paul de Lagarde, as models for himself in his scientific work. an Orientalist with broad general views, a merciless denouncer of any unscientific nature, and Alfred von Gutschmid, perhaps the greatest representative of historical criticism and expert in chronology in the 19th century 3 . Since V.V. Bolotov followed these examples, he, as Prof. notes. B. A. Tiraev in his obituary, there could be no talk of any methodological shortcomings or mistakes. For Russian church historical science, therefore, as the German scientist, Prof. evaluates its significance. N. Bonvech himself became a figure and teacher of the critical method; its significance is not determined by the results obtained only by him, but has a basis in his strictly scientific desire for truly fruitful research and in his method 4 . All in all; It would be difficult (as the mentioned German scientist agrees with this, meaning only his philological knowledge) 5 to indicate in the West, rich in all kinds of outstanding scientists, a church historian who would combine the competence of a theologian, philologist, and mathematician-specialist in chronology, to the same degree as V.V. Bolotov, combining with his encyclopedic knowledge in also time and a strictly scientific method. From de Lagarde and von Gutschmid, who were his teachers through their writings, as well as from modern famous representatives of historical and philological scholarship. Eduard Schwartz and Eduard Meyer, with whom, as highly competent specialists equally in the field of both philology and chronology, he could be brought together, what distinguishes him is precisely that he was still a theologian by training, and as a church historian by profession, he directed all his talent and knowledge to the service of church historical science, although this science owes a lot to the first three of the named German scientists. Defining in his lectures the attitude of Orthodox, Protestant and Catholic theologians to church history, V.V. Bolotov points out as a distinctive feature of a true Orthodox Catholic, in contrast to Protestant complacency with personal opinion and Catholic subordination to the opinion of the pope, an attentive attitude to all other people’s opinions, accompanied by a thorough check of both one’s own and these opinions, without confidence in one’s own infallibility and without blind trust in external authority 6. Obviously, this is precisely the principle that an Orthodox theologian should be guided by when dealing with the results of Western science. Obliged to take into account what has already been done by the long-term work of the West, he, however, can only accept these results with verification. But an independent attitude of an Orthodox theologian to Western science in this sense, and even more so an active participation in the work that has long been carried out in the West, is possible only if armed with all the necessary means. What exactly is necessary in this case is indicated by the example of all his scientific activities V.V. Bolotov. If he himself, as a whole, with his talents, should be recognized as an exceptional, inimitable phenomenon, he outlines, in any case, the only possible path to the fruitful development of Russian not only church-historical, but also theological science in general - in attracting to the service of the goals of this science everything that other branches of knowledge, namely secular sciences, can provide, and in the application of a strictly scientific method of research. So, if the testament to the theological school and theological science of the previously respected representative of academic philosophy for his services can be seen, from the point of view of the tasks of this school and this science, in the call for philosophical comprehension of religious Christian truth through speculation in the spirit of the philosophizing experiences of the past that were most appropriate to this goal, then the representative of historical science now being honored, even more glorious in his field, comes out with a call for a strictly scientific study of this truth, primarily in its historical manifestation, pointing out the necessary for that means. Without this study, while ignoring the historical past of the church and the path of development traversed by Christian thought in the past, attempts to philosophize about the data of Christian teaching can even now lead to only false gnosis and to various deviations from the authentic Christian truth. Speculation and positive science, philosophy and history must in this case mutually complement each other in the general system of sciences aimed at comprehending the unified truth. The academic philosopher V.N. Karpov, speaking with the idea of ​​original Russian philosophy, assumed, among other things, that this philosophy would fully correspond to faith in religious Christian truth, namely, how it found historical expression in the form of Eastern Orthodoxy. V.V. Bolotov, a researcher of the history of Christianity, proceeded in his scientific activity from the conviction that a completely free and strictly scientific study of the historical side of Christianity should only lead to confirmation of this truth. This combination of religious faith and scientific free knowledge, in their full development and perfect harmony, can be recognized as the highest characteristic for a figure called to serve in one way or another theological science and its goals. And in the echo one can discern the highest and most general covenant, which the image of this and that deceased figure should remind all subsequent figures in the same field. Prof. A. Diamonds. From the Commission for the construction of a bust of the late Professor V.V. Bolotov All money received from students, friends and admirers of the late professor V.V. Bolotov to perpetuate his unforgettable memory was collected until April 19, 1903 (the day of consecration of the monument at his grave) 2,559 rubles. 48 kopecks, and with the interest accrued on them, only 2.635 rubles. 83 kop. 1,825 rubles were spent on the construction of the monument, etc. 7 kopecks Balance 810 rub. 76 kop. (see the report of the Commission in the Church Bulletin for 1903, No. 17). And to this balance, from 1903 to 1911 inclusive, another 692 rubles were added. 22 kopecks (interest increased on the remaining capital and new donations). Consequently, by the end of 1911, a total of 3,328 rubles had been collected “to perpetuate the name of the late professor V.V. Bolotov.” 5 kopecks And after deducting the above expenses for the monument, etc., by the end of 1911, 1,502 rubles remained with new revenues. 98 kopecks All this capital has now been spent on constructing a bust of the late professor V.V. Bolotov. A total of 1,750 rubles were spent on this item. The missing amount (247 rubles. 2 k.) was borrowed, with the consent of Messrs. mentors of the Academy, owners of academic journals and, by resolution of the Academy Council of June 7, 1911, from reserve editorial capital, with the condition that the borrowing made be returned to its original source from the sale of the “Lectures” of the late professor, published in the appendix to “Christ. Reading" and published as a separate publication (so far in 2 issues), covering all expenses associated with this publication. Thus, the Commission fulfilled two wishes of donors for the purpose of perpetuating the memory of the late Professor V.V. Bolotov: the installation of a tombstone on his grave at the Nikolskoye cemetery of the Alexander Nevsky Lavra and the installation of a bust in the assembly hall of the Academy. And the third wish of the donors is gradually fulfilled, according to the resolution of the Council, by the editors of academic journals, publishing “Lectures” of the ever-memorable professor. As for the wish of some learned friends of the late Professor V.V. Bolotov to see in print a complete collection of his remarkable scientific works, this wish remains unfulfilled to this day. Those who wish to donate for this purpose and generally to perpetuate the memory of the deceased professor can make their donations to the office of the editorial office of the academic journals “Church Bulletin” and “Christian Reading”. About V.N. Karpov cf. obituary and funeral speeches in "Christian Reading", 1868, No. 2. A. P. Vysokoostrovsky, "The nature of the philosophical views of Prof. V. N. Karpov", in "Church Bulletin" 1393, No. 49; "The late Karpov, as an admirer of Socratic-Platonic philosophy", in "Christian Readings", 1893. I. "In memory of the Russian philosopher V.N. Karpov" (speeches on the occasion of the centenary of his birth: T.V. Barsova, V.S. Serebrenikov, A.P. Vysokoostrovsky, D.P. Mirtov), in "Christian Readings", 1898, I.A. Nikolsky, “Russian spiritual-academic philosophy, as a predecessor of Slavophilism and university philosophy in Russia,” in the magazine “Faith and Reason,” 1907, No. 5. Compare A. Popov’s article about Karpov in the “Orthodox Theological Encyclopedia,” Vol. IX (St. Petersburg, 1908), 30–34 Bust of V. N. Karpov, located in the assembly hall of the Academy, was built with funds raised by his admirers, colleagues and former students and opened on the first anniversary of his death, December 3, 1868. "Christian Reading", 1869, 1, 159–162. About V.V. Bolotov cf. in particular: “A wreath on the grave in Bose of the deceased ordinary professor of the St. Petersburg Spiritual Academy, doctor of church history, V. V. Bolotov. St. Petersburg 1900” (“Church Bulletin”, 1900, No. 16). B. A. Turaev, obituary in the "Journal of the Min. People's Education", 1900, October, 81 101. M. Rubtsov, "V. V. Bolotov. (Biographical sketch)". Tver 1900. A. Brilliantov, “On the characteristics of the scientific activity of Prof. V. V. Bolotov as a church historian in the “Christian Readings”, 1901, I, April, 467–497 (and separately). I. A. Ubersky. “In memory of Prof. V.V. Bolotov,” in “Christian Readings,” 1903, ), June, 821 849, P, July 3 20, September, 266 277, October, 399–406 (and separately). A. Brilliantov, "Prof. V. V. Bolotov. Biographical sketch", in "Christian Readings", 1910. I, April, 421–442, May June. 563 590, July-August 830–854 (and separately). Wed. K. J. Neumann, Eutwiekluug und Aufgaben der alien Gescliichte. Strassburg 1910. S. 75. N. Bonwetseh, “Ein gelehrtcr russischer Tlicologe”, in “Neue Kircbliche Zeitscbrift”, XVIII, 1909, 7. Heft. S. 536–547. S. 540: "Man versteht. wic seine Akademie stolz auf ihn war als auf einen Meister kritiseher Methode". It is not uninteresting to bring in extenso the assessment made here by a German scientist of the significance of V.V. Bolotov, with his special detailed research, from the point of view of Western German science. S. 546: "Zur peinliclien Sorgfalt in der Untersuchung des einzelneu augelcitet zu werdeu, das war es, was man an der Stätte der Wirksamkeit Bolotnws am meisteu bedurfte. Seine Bedeutung beruhte daber aueh nicht auf deu Ergebnissen, zu deneu er in den einzelnen Eragen gelangr ist, sondern auf dem streng wissenscliaftiichen auf eine wirkliclie Weiterführung der Forschung geriehteten Streben, das ihn erfüllte, und auf der Methode, die er in der Petersburger Geistlicben Akademie heimiscb zu machen wusste. eine zu grosse Breite, öfters auch ein Siehverlicren in allgcmeine Erörterungen. zu jedem Probabilismus gebt er st-ets auf die ersten Quelleu zurück und sclöpft aus ihnen mit peiulichen Geuauigkeit. gesichert bat“. The German author himself emphasizes some expressions in this case. N. Bonwetseb. 1. e. S. 537: “Kein anderer Kirclienbistoriker bat ihn meines Wissens darin erreiclit.” V.V. Bolotov, Lectures on the history of the ancient church. I. St. Petersburg 1907. Pp. 30–38.