Correspondence of A.V. Vetukhov and P.A. Florensky

Letters from A.V. Vetukhov to P.A. Florensky (1908–1913) 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 Letters Π. A. Florensky to A. V. Vetukhov (1910) The correspondence offered to the reader’s attention makes it possible to make clarifications and amendments to the previously known facts of the biography of Pavel Florensky. This publication was prepared on the basis of the texts of Florensky’s letters to Kharkov professor Alexey Vasilyevich Vetukhov, as well as letters from Vetukhov himself. The book is recommended for theologians, religious scholars, philosophers, historians, as well as all interested readers. Of the vast heritage of P. A. Florensky, the epistolary part is the least known and studied, and yet it is quite significant and extremely interesting. The letters in their own way reveal the uniqueness of Florensky’s personality and his amazing scale. And every time new documents help to see Florensky’s legacy from another side. In our opinion, the study of that part of the epistolary that is associated with little-known and forgotten correspondents deserves special attention, since in these documents Father Paul often reveals himself unexpectedly both as a scholar-encyclopedist and as a person endowed with a subtle and sympathetic soul. At the same time, as a rule, the forgotten fate of another of his contemporary emerges from oblivion. Correspondence makes it possible to make clarifications and amendments to previously known facts of his biography or illuminates an unknown page of his life. P. A. Florensky rightly believed that in life’s crossings of different destinies hidden and symbolic signs of existence appear, and in friendly relations he saw one of the most important aspects of the formation of the worldview and worldview of any human personality. It is letters that make these “signs” completely visible; the friendly relations captured in the documents add new touches to Florensky’s portrait. It is no coincidence that Sergei Fudel noted that “for understanding Father Pavel, knowledge of his friends is a particularly important question.” In this regard, the recognition of Florensky himself is not without interest. So, in August 1913, he wrote to Vasily Rozanov: “The only type of literature that I began to recognize is LETTERS (sign P.F. - S.Sh.). Even in the diary, the author strikes a pose. The letter is written so hastily and in such fatigue that there is no time for poses. This is the only sincere type of writing." Vasily Rozanov took this fragment with the subtitle “from a private letter” as an epigraph to the book “Literary Exiles”, and he did this during the life of Father Pavel. This publication was prepared on the basis of previously unknown texts of letters from Pavel Florensky to Kharkov professor Alexey Vasilyevich Vetukhov (1869–1941 (3)), as well as letters from Vetukhov himself. Partial letters of P. A. Florensky were published in 1991 (see “Symbol”. Paris, 1991. Issue 26. pp. 285–291). The texts of P. Florensky’s letters are stored in the archive of A. V. Vetukhov (Central Scientific Library of Kharkov State University, Kharkov), and rough sketches dated 1912 are preserved by Florensky’s family. The texts of A.V. Vetukhov’s letters are also preserved in the Florensky family archive. They are published for the first time, based on autographs The complex of surviving documents is quite extensive and, nevertheless, represents the majority, but presumably not all of the correspondence that lasted from the end of 1908 until the fall of 1918. The reconstruction of P. Florensky’s letters based on the responses of his addressee convinces of the significance of the lost documents. Florensky approximately sent approximately 70-80 letters to Kharkov, but in addition to this, he presented Vetukhov with more than 20 of his works - from brochures and reprints of articles in magazines to reviews of student essays, and, as Vetukhov himself testifies, with “touching dedications” and “such inscriptions-letters that burst into the heart.” This makes the lacuna even more annoying - after all, so far only two books by Florensky with dedicatory inscriptions addressed to his Kharkov correspondent have been discovered. The photographs that, judging by the correspondence, they exchanged at the very beginning of their acquaintance have not survived either. Considered in a single context, the rough drafts of Pavel Florensky's letters, dated 1912, take on a new meaning and receive some explanation. The circumstances under which their written dialogue broke off remain unclear. And did this mean a break in relations in the fall of 1918? It is possible that part of the correspondence could have been lost during the first arrest of P. Florensky in 1928. And back in 1922, A. Vetukhov was arrested, although he was soon released at the request of the city’s scientific community. Due to the fact that he was offered eviction from Kharkov, Vetukhov wrote a petition addressed to G.I. Petrovsky on December 1, 1922. We read: “According to your personal order, October 11. With. d. Against my will, I am submitting the attached five forms, filled out according to your instructions...” And further: “I do not want to leave Kharkov, to which I devoted my entire life and work, working all the time in the field of educating the people. I absolutely do not want to travel abroad. When, during the interview in case No. 933, which was left in accordance with the GPU certificate of August 22, 1922 “without consequences,” I was asked to choose several states of Western Europe or Arkhangelsk for residence, I submitted a motivated application for deportation to Arkhangelsk and in no case abroad” (f. A. Vetukhova, Central Scientific Library of KhSU). It is unlikely that anything needs to be added to this text, except to remind of the same, in essence. positions of P. Florensky. The reconstruction of P. A. Florensky’s unsurvived letters to Kharkov allows us to make a number of important generalizations and conclusions and to trace the development of their relations. The correspondence began during a crucial period in the life of Pavel Florensky - the beginning of his scientific and teaching activities at the Moscow Theological Academy, whose student he was. It begins on his initiative. Judging by Vetukhov’s first letter, the young teacher and scientist from Sergiev Posad needed advice from an expert and professional linguist on issues of oral folk art, most likely ditties, or maybe “conspiracies.” Florensky was keenly interested in folk forms of religiosity, in which pagan and Christian principles were organically combined. Like Vetukhov, Florensky discovered in folklore an inexhaustible supply of a “living symbolic vocabulary of humanity.” By the fall of 1908, Vetukhov was the author of a number of works that had already received a response from the Russian scientific community, and this primarily applied to his extensive work “Conspiracy and spells, amulets and other types of folk healing based on faith in the power of words.” From the history of thought (Warsaw. Issue 1 – 2. 1907), which won a special diploma from the Russian Academy of Sciences. The author was a convinced follower of the views of the great Potebnya on many issues of linguistics. In 1910, in one of his articles, Vetukhov argued that “in linguistics there have long been two main trends that disagree with each other: in the first, logic is in the foreground, in the second, psychology. Language itself is a creative energy.” To the second direction only he himself, but also Pavel Florensky. Having barely exchanged letters, an event occurred in Florensky’s life that determined his inner life for several years. On December 19, 1908, the topic of his dissertation, “On Religious Truth,” was approved as a natural continuation of his recent candidate’s essay. A little more than a year will pass, and he will name the topic more generally and on a larger scale - “About Spiritual Truth.” Entering the thorny path of a scientist-theologian and philosopher, revealing his pedagogical abilities, he substantiates to the Academic Council of the Academy the need for new sections in teaching the history of philosophy. The year 1908 was not only a year of testing one’s strength in the pedagogical and scientific paths, but also a year of irreparable personal losses. The death of his beloved father, and a little later - the confessor of Abba Isidore. Departure of my closest friend to Tiflis. It was a time of acute spiritual and moral crisis, which dragged on for several years, from which he, in essence, emerged only on the eve of the wedding, almost coinciding with the time of his personal acquaintance with the Kharkov professor. Their personal meeting was preceded by almost two years of correspondence, which at first was quite regular and even frequent. In his life there was either an elation in front of the assigned scientific tasks and goals, or a state of mental confusion and difficult moments of doubt and reflection. Only towards the end of 1910 would some balance of spirit be achieved, especially after taking the priesthood. And all these important milestones in Florensky’s biography were one way or another reflected in letters to Vetukhov. The letters were varied in tone, mood, and range of issues raised. But from the very beginning they were extremely trusting and frank, since both felt early on the kinship of souls. According to A. Vetukhov, Florensky’s letters are “extremely interesting” and “connected with soul.” He felt in him a “kindred spirit”, a like-minded person and an interesting interlocutor. He especially liked Florensky’s confession about “the desire to serve science selflessly and solely out of vocation.” At first they exchanged letters once every two weeks. Vetukhov presented himself to Florensky as a “respectable scientist” (his own expression - S. Sh.). Of considerable interest is Florensky’s question about whether sending research of a religious nature would “shock” his new correspondent. Soon both learned that they had the same social roots: in the Florensky family there were sextons, the lowest circle of the clergy, in the Vetukhov family there were priests and archpriests. This circumstance brought them even closer, convincing them of the hidden kinship of such different souls. In 1909, the intensity of their correspondence remained constant (on average once a month), but longer pauses were already appearing. From letter to letter, there was a feeling of amazing unanimity on many life and scientific aspirations, and this despite the continued distance in communication. Florensky writes that he is outraged by the “day labor in science,” but, nevertheless, he “attracts” Vetukhov to the university department. He admits that he can work only when the work completely captivates him, at the same time he notes that there is so much routine and dullness in the academic order that it is absolutely not conducive to inspiration. Florensky complains that he is “crushed under a mountain of affairs,” but he cannot imagine his life in any other rhythm. Like Florensky, Vetukhov considered spiritual communication to be the main meaning of life. For Florensky, it was one of the most important and indispensable conditions for the process of cognition of spiritual Truth. In his opinion, in order to comprehend the diverse forms of spiritual Truth, “participation in common work, conversations, advice, friendship, books” were required. And therefore it is not surprising that in March 1909 he announced a possible visit to Kharkov for personal acquaintance and conversations. At the same time, in the spring of 1909, he published “The Universal Roots of Idealism,” where he first mentions Vetukhov’s work “Conspiracy,” and in a rather flattering form. At the same time, he emphasizes the importance of scientists’ attention to related sciences that study the “soul of the people.” He considered folklore to be a special form of national knowledge, and language to be the most important manifestation of this soul. He shares with Vetukhov about the idea and desire that captivated him to write “The Experience of Modern Life,” which found the most lively response from the Kharkov resident. According to S. Fudel, Florensky was able to open for many “the teaching of spirit-bearing ascetics.” And the first step in this direction was the creation of a brochure dedicated to Elder Isidore. Abba Isidore was called a sad person for the whole world,” and, according to Florensky, it is precisely such people who constitute the “salt of the earth.” That’s why he called the final version “Salt of the Earth.” Vetukhov had his own and considerable experience of communicating with people of this type, which primarily applied to his grandfather, Archpriest Georgy Popov (see letter No. 10). And needless to say, how close both the idea and its implementation by Florensky were to him. Vetukhov's family roots went deep into religious self-knowledge. Soon, on the advice of Florensky, he will study the genealogy of his own family. Using the example of the life of his ancestors, he will comprehend “the question of the refraction of holiness in everyday life.” They moved smoothly from one topic to another in their letters of 1909. Thus, in June, Florensky expressed the idea of ​​writing an article in which he proposed to touch upon the influence of logic (form, thought, language) on mathematics. And again - I received the most lively response in response. Just at the same time, Vetukhov wrote a short article for the Russian Philological Bulletin entitled “Mathematics and Language,” where he argued that “language is a living organism, and mathematics is only a preparation of thought, albeit a very subtle, precise, perfect one, but still only a mechanism that lives insofar as the spirit operating it is alive, insofar as it can manifest its individuality in this area.” Vetukhov considered the question of the role of language one of the “urgent and social”, approaching this as a practical teacher. According to a number of indirect data, Florensky’s respectful attitude towards Vetukhov’s word, towards his educational and pedagogical activities can be traced. But at the same time, Florensky expressed doubts about his own activities - whether his work at the Academy, where so much inertia and misunderstanding reigned, was necessary. On August 27, 1909, his closest friend Sergei Troitsky (also Vetukhov’s correspondent in absentia) wrote to him in Kharkov: “If Pavel leaves the Academy, it will be a big loss. I feel very sorry for him, it’s difficult for him to fight...” (my course. - S. Sh.). One can only guess with whom, or rather, with what, given Florensky’s meek character, he had to “fight”, defending his inner freedom. Already in 1920, as an edification to himself, he wrote: “Never compromise anything from your convictions. Remember, a concession leads to a new concession, and so on ad infinitum.” A.F. Losev noted in his memoirs that at the Moscow Theological Academy, against the general gray background of religious dogmatists and scholastics, Pavel Florensky was perceived by many as a “black sheep.” And Vasily Rozanov, in a private letter to N. Glubokovsky, lamented how many “monsters” had bred at the Academy. And therefore Vetukhov’s exhortations become clearer when he writes to Florensky that “one cannot put shackles on a thought.” Behind this ordinary phrase, which over time has become an axiom, there is a deep subtext. Only by mid-October 1909 would Florensky report to Kharkov that “in no case will he leave science...”. In his letter, Vetukhov will repeat these words with undisguised joy. To the best of his ability, he tried during this critical period to serve as spiritual support for his spiritual friend. On December 24, 1909, Vetukhov admitted that he “would like to hear again a kind of sincere speech, splashing with a wave of hot love...” (my course. - S. Sh.). Let us note that he perceived Florensky’s letters as living, spontaneous speech. Thus, the dialogical nature of their communication becomes quite real and visible, but a personal conversation will take place only in August 1910. After a rather long pause in scientific work, for Alexei Vetukhov, correspondence with Pavel Florensky was a powerful impulse to resume. He admitted that after each letter from Sergiev Posad, which he waited impatiently for, “some invisible, but increasingly strong threads” seemed to stretch between them. Almost immediately, Vetukhov felt that God was sending him “a person close in spirit” and from now on, for a decade, or maybe more, he would feel “the support of a friendly and loving soul” (my course - S. Sh.). For him, every letter and word from Florensky is “spiritual help,” and he constantly needed it. That is why the dependence and anxiety are so clearly visible when the rhythm of their correspondence was disrupted. The word addressed to him by Father Paul invisibly healed, restoring spiritual strength, and made it possible to carry out his plans creatively. For him, Florensky was a source of spiritual survival. Delving into the meaning of the subtext of many letters, the essence of their “spontaneous and deep” closeness becomes clearer. These are, first of all, individual inclinations of character: both have integrity and humble courage in everyday life, the desire in everyday life not to lose the creative rhythm and, of course, they were united by a “quixotic understanding of the ideals of science and its workers.” In their perception of the world, both remained, despite the difference in age, quite impulsive and impressionable, and in some ways childishly naive. Both gravitated towards the rural wilderness, did not like anything on display, and were naturally ascetic. Both had a rather negative attitude towards the modern intelligentsia, while at the same time being its representatives. By the time of their personal acquaintance, which was preceded by almost two years of correspondence, the life path of each was already completely determined. Florensky did not become a monk, which he passionately dreamed of for so many years (compare with Vetukhov’s confessions on this topic!), and in 1911 he would be ordained a priest. Nature inherent in him a high sense of responsibility not only for his own life, but also for the fate of the person who is confessing and with whom communication has been going on for several years. Neither the difference in aspirations and creative energy, nor fatigue, nor frequent illness - nothing disturbed the established nature of their relationship. Many things brought them together, and above all, their interest in folk art, etymology and philosophy of linguistics. Pedagogical studies also contributed to this, albeit in different external circumstances. They were even brought together by the fact that both were elected to library commissions: Vetukhov in his Commercial School, Florensky from 1910 was a member of the commission at the Theological Academy. Both loved the book most devotedly. Since 1911, Florensky began teaching an optional course on the history of pedagogy. According to archival data, Vetukhov had a card index, which he kept for many years, entitled: “Surnames and nicknames from the history and psychology of language,” which, of course, could not but interest Florensky the teacher. But at the same time, there is no response to many events of inner life in the surviving letters of Vetukhov (for example, there is no response to such an exceptionally important event as the adoption of the priesthood), and allows us to assume that some of the letters, most likely, were lost after all. An analysis of the dates in the surviving correspondence also leads to the same conclusion, if we follow the dating of Vetukhov’s answers, at least within one year, and he tried to respond to every letter he received from Sergiev Posad. The letters and dates reveal not only “pauses,” but also “dark streaks,” which were characteristic of both. The rhythm of the correspondence waxed and waned, but this in no way meant the extinction of mutual interest. Over time, a certain rhythm and mental balance came. The spiritual closeness between them was constantly felt to the degree of trust that can be traced from the surviving letters. Their written dialogue concerned not only narrow professional issues, although, of course, this was primarily present. Abstract information and news in letters are minimal and selective. As the eldest in age and therefore endowed with extensive life experience, Alexey Vetukhov supported Pavel Florensky in the difficult days and months of the crisis of 1909–1910. He quickly realized how high the spiritual and creative potential of his young friend from Sergiev Posad was, and compared him with the most dear person in his life - with his Teacher and mentor both in science and in life - Alexander Potebnya. The memory of him was sacred for Vetukhov. In his mind, Potebnya occupied the highest rank of scientist and thinker. And that is why his comparison of Florensky with Potebnya is so eloquent. Vetukhov was deeply convinced that Pavel Florensky was called to serve science in the highest sense of this concept and that this was precisely the life feat of his younger brother in spirit. In the history of their communication, a quite obvious metamorphosis can be traced: at the beginning of their acquaintance, Vetukhov was the elder both in science and in life. To a certain extent, at some short stage he even acted as a mentor, but soon the situation radically changed. Florensky’s rapid spiritual growth clearly convinced Vetukhov of what a giant of the human spirit he had encountered on his life’s path. In October 1911, Vetukhov first addressed him as “Father Pavel,” and in February 1912 he would confess to him, calling him his “spiritual father” and “prayer book.” From then on, in almost every letter he would ask Father Paul to pray for him, firmly believing in the power of such grace-filled prayer. If we consider their communication over time, we can see how their spiritual closeness and community was filled with new content and underwent noticeable changes. Vetukhov sincerely admired how selfless Florensky was in his service to science, how wide the range of his interests was, and all this despite life’s difficulties and hardships. Florensky was an example and model for him. Vetukhov did not endure numerous external trials so courageously. Pavel Florensky perceived life, first of all, as obedience, and such a life position turned out to be close to Alexei Vetukhov due to his nature. Let us remember what Florensky will write a little later in his work “Names” about the name Alexei: “There is something ontologically painful in it: inability to exist independently in the world, internal inadequacy.” And further: “Alexey is quiet, inactive in the outside world. His will does not keep pace with the impressions of his feelings...” Having learned about Vetukhov’s sentiments related to the desire to become a monk, being the father of three children, who had many serious life responsibilities, Father Pavel, using the example of his own experience and experiences, found the necessary words of support and managed to convince the Kharkov resident not to do this. It is all the more unfortunate that the text of this letter of exhortation has not survived. However, in this regard, an interesting fragment of a letter from Vasily Rozanov to Nikolai Glubokovsky, where, as in a reflected mirror, the features of Florensky’s striking appearance are visible: “In terms of personal interest, imagine I met almost a miracle in Florensky: a hermit, a monk (in life), a philosopher (Platonist) and at the same time infinitely sensitive to nature...” (my course. - S. Sh.). And then Rozanov admits: “I only half understand and comprehend what he wrote to me in his letters, but what I comprehend is extremely curious...” It seems to us that Vetukhov was both in his understanding of life and in his sense of life a monk, this is what made him deeply close to Florensky, despite the difference in age, social origin, personality level, and in subsequent years, in the nature of spiritual aspirations and achievements. Given Florensky’s enormous workload as a teacher and scientist, as a priest, and then also as the editor of the Theological Bulletin, it was quite natural for the pauses in the letters to increase, which in no way suited Vetukhov, although he understood everything. To maintain the already established relationship, they increasingly exchange postcards, at least once or twice every two months. And yet, despite all the “unevenness” in the correspondence, there is both rhythm and regularity. And one can only be surprised how, with the growing heap of daily affairs, Florensky found the opportunity to write sincere and warm letters, reading which, the addressee “warmed up his soul.” Vetukhov marveled at Florensky’s highest creative activity and his constant ascension in world knowledge. Already after the first meeting in the letters, the subtlest intonation of a hidden distance was captured, Vetukhov realized how enormous the scale of this still young personality of a scientist-thinker and theologian was. From letter to letter, the power of Florensky’s spiritual influence will become more visible and powerful. According to Vetukhov, after reading the letter from Sergiev Posad, “a lot of good and bright things” invariably grew and expanded in him, but at the same time he had to sincerely regret that they were separated by “a rather long distance,” as Florensky himself wrote, and Vetukhov, like an echo, confirmed these words. Judging by Vetukhov’s letters, the number of personal meetings was small - no more than five times. Despite the fact that the texts of the discovered letters from Florensky to Kharkov are small in volume, nevertheless, they are filled with heterogeneous content and seem to consist of several layers and levels of comprehension. The author’s thoughts move from particulars to generalization, from the specifics of some event to reflections on the future, on a life worthy of science, and on a science worthy of this life, on the development of man and society, capable of harmoniously developing the abilities inherent in nature, on the need for self-knowledge and spiritual improvement, on the life of the church community as it should have been. In these texts preserved by Time, we are faced with a manifestation of the amazing aphoristic style of Florensky. Some conclusions are remembered immediately and for a long time: “To be a guest in the village means to be doomed to idleness” or “we Russians have a very high idleness.” The thoughts of Pavel Florensky are also remembered, which have not lost their relevance today: “Every society is worthy of its science!” And one more thing: “Science is only a facet, the surface of life, and it cannot be other than the entire depth of life” (course P.F. – S.Sh.) Considering the development of the science of religion, about the “home” where future scientists, philosophers and theologians, theologians and simple spiritual shepherds should be formed, Florensky expressed thoughts that were especially consonant with Vetukhov, since some of these provisions were once implemented in such a monastery as the Kharkov Collegium. (For more details on this, see our commentary on the relevant letters.) The extent to which these issues have not disappeared from Florensky’s field of vision can be judged from a number of documents. So, for example, in April 1917 he wrote a “Note to the students of the Moscow Theological Academy”, where we read: “I see the value of higher school in general, at the Academy, not in the technical benefits of training, but in the opportunity to establish a special spiritual cultural environment that would have such a powerful effect on those in it, both professors and students, that their spiritual and cultural forces, receiving thousands of invisible impulses, would unfold and grow on their own. and bore fruit..." And he concluded: “An academic organization should, first of all, be a kind of family... and a lazy and careless student will sooner or later receive his due in life...”. Florensky dreamed of “cleansing the minds” of students and young scientists from the false premises and dogmas of the false philosophy of modernity. This is confirmed by many judgments in the texts of his reviews of the candidate essays of his students at the Academy, which, as a rule, he sent to Kharkov for reading and which found the most lively response in Vetukhov’s heart, awakening his own thoughts. Later, Pavel Florensky will conceive “Notes on Orthodoxy” as a kind of cycle, but only a small part of them will find their real embodiment. And in the surviving sketches we hear a long-standing echo of his previous thoughts in the letters he sent to Kharkov. Florensky was convinced that only “faith gives a genuine touch to the spiritual world,” and this was especially dear and close to Alexei Vetukhov. In 1933, after a second arrest, Florensky, in terrible conditions, created a philosophical and political treatise of eighteen sections entitled “Proposed State Structure in the Future,” which can be considered both as his appeal to descendants, and as a kind of testament, and as the natural conclusion of past thoughts, which finally found their universal and perfect form of embodiment. This unique document of high human spirit also contains lines about the future development of education and religion. Father Paul considered religious feeling to be inseparable and indestructible in the inner life of any individual, and therefore, in his opinion, a future religious deepening of life is necessary in the development of the state. He turned out to be a seer of today and the current state of things in the spiritual life of society. Hegumen Andronik wrote: “Under the threat of death, under prison torture and bullying, he wrote a philosophical and political treatise, which, in terms of content and stylistic capacity, can be ranked among the classic works of L. Tikhomirov, I. Ilyin, A. Solzhenitsyn.” It seems all the more significant to us that his thoughts, which first appeared in one of his letters to a Kharkov correspondent, have found a harmonious and logical conclusion. After 1912, the nature of their written dialogue underwent some changes: in addition to the intellectual-abstract moment, it began to include meager everyday details, which is especially convincing in the rough drafts of Florensky’s letters, dated 1912, where it is revealed unexpectedly. In friendly relations, Pavel Florensky saw, first of all, closeness “both in purpose and in paths.” Of considerable importance to him were, as he himself said, “the starting points of development.” All this was present to a certain extent in his relationship with Alexei Vetukhov, despite the deep and different layers of personality of each of them. Father Paul increasingly looks at life as “the development of philosophical views” embodied in specific destinies that the Lord sends into the world. An interesting excerpt from his letter to Vasily Rozanov, dated June 1917, about the circle of friends formed around the “Theological Messenger”: “Moscow “church friendship” is the best thing we have in friendship... everyone is free and everyone is connected, everyone is in their own way and everyone is “like others”... “Participation in common work through conversations, advice, friendship, books...” is infinitely dear to him. He admits: “For us, the meaning of life is not at all in the literary imprinting of our views, but in the immediacy of “personal” connections... you feel that you have hurt everyone (sign P.F. - S.Sh.), and in the future they will still have to think, and in the event that God visits with misfortune, and accept something in the heart...” This passage is not just interesting, but extremely important for understanding the deep foundations of Father Paul’s attitude towards anyone with whom his fate connected him with friendly ties. Correspondence with Alexey Vetukhov convinces that the Kharkov resident was part of this circle at least on the periphery, although the “curve of his life path” (P.F.’s expression - S.Sh.) was different. In 1911–1912, Florensky was even more interested in issues related to the discovery of uniform laws in the development of thought and language than before, and the ideas of Potebnya became especially consonant with him. He was also interested in the question of the analytical function of the word, which Vetukhov touched upon in a number of articles, and especially in the book “The Life of the Word.” Vetukhov wrote: “In the life of language, the personal principle has always played and continues to play the most important role: it is a stimulus for the development and improvement of human thought and speech.” Their rapprochement was also facilitated by a range of problems that occupied both equally at this stage of their development. Vetukhov never tired of being surprised and emphasizing in his letters the gift of Florensky as a linguist and philologist, his attraction to issues of philosophical linguistics. In the concrete metaphysics of being, Father Paul assigned an important place to the life of the word and therefore sought to expand his knowledge. They appeared in many ways in his etymological studies in The Pillar and Ground of Truth. In this work, he most fully revealed his abilities, including those of a linguist, when, with the help of etymological reflections, he came to substantiate the most important philosophical and theological categories and concepts. He was convinced that “language contains a number of mechanisms associated with human cognitive ability, revealing the “roots of things**...”. Both Florensky and Vetukhov are close to the words of Anthony the Great that “people have nothing more valuable than the Word,” and that “It is just as powerful that with words and thanksgiving we serve God and that with useless and dishonest words we subject our soul to judgment.” That is why both had a high sense of responsibility to the Word and a careful and reverent attitude towards it (my course - S. Sh) In the study of words and language, Alexey Vetukhov saw “the main tool for penetrating someone else’s thought and shaping one’s own” at the same time. And that is why the etymological fragments of the “Pillar” were so natural and close to him. While still a student, Florensky wrote: “The Word was thrown into the ocean of the inner life of humanity and the power of the soul eternally flows in widening circles from the place of its fall...” In his mind this thought will find its development and a variety of forms of embodiment. In the fall of 1912, he accepted the offer of the rector of the Theological Academy to become the head of the Theological Bulletin. He is trying to rally people “close in spirit and aspirations” around the publication. This list also included Alexey Vetukhov from Kharkov. And although the degree of Vetukhov’s participation in the publication of the magazine was not very intense, nevertheless, he experienced the amazing effect of participation in this work. At the beginning of January 1913, Florensky invited his Kharkov friend to write a review of the book by priest Sobolev. Already in March 1913, Vetukhov published a review and asked: what else should he review? And in May of the same year, he began reading the work of the Kharkov professor Pogodin, “Language as Creativity,” in order to soon write an extended response. Judging by the letters of this period, Florensky shared his thoughts about the purpose and essence of language, about the complex layers between thought and the forms of its expressions, manifestations, and incarnations. It was then that Florensky expressed the hope that Vetukhov would collect his scattered articles under a single binding of a book with the code name “Language and...”. He strongly advised to “put the notes in order” on the philosophy of language, and this advice, repeated by him more than once, reveals his true attitude to what Vetukhov wrote. Florensky constantly invited people to “participate” among the “remnant of the faithful” and even offered to appear on the pages of the anniversary issue of the magazine. In the two reviews that Vetukhov gave in the Theological Bulletin (see notes), Florensky invariably played the role of a benevolent but demanding editor. With the beginning of 1914, their paths, and therefore their aspirations, partially diverged: for Father Pavel they increased and expanded enormously, for Vetukhov, rather, on the contrary, they concentrated on narrow professional problems of pedagogy, as evidenced by their participation in all All-Russian congresses on pedagogy and education. And although outwardly the points of contact weakened and dissolved, nevertheless, the memory of spiritual closeness remained quite strong. At the end of 1913, Florensky asked Vetukhov to speak out about the expanded and finally final version of “The Pillar” and, presumably, Vetukhov entered the first circle of his readers. After this, there came a 3-month break due to Florensky’s illness and preparation for defending his dissertation, which, according to him, hung over him “like the sword of Damocles.” But already in April 1914, he asked Vetukhov: why didn’t he write anything for the “Theological Bulletin” and asked “to write in general,” while at the same time wanting to “work creatively in the summer.” But then - again a long, months-long silence... Only in November did Florensky explain the reason: “a lot of work,” the loss of his beloved sister, intense editorial work, when “you have to not just create, but constantly destroy the positivist mood...”. And this is against the backdrop of his constant readiness to help everyone who needed his advice and spiritual support - from a student to a correspondent. With the arrival of Florensky at The Theological Messenger, the range of authors and topics of publications significantly expanded. Articles of church history were combined with literary ones, and archival materials also occupied a significant place; Even mathematical studies appeared that resonated with philosophical problems. Florensky often published unknown but talented authors. The circle of friends and like-minded people expanded, but the “core” remained constant. In some profound way, these publications created a special atmosphere of Russian culture at the beginning of the 20th century, reflecting the quests and struggles of the creative intelligentsia, who again turned to the Lord. This circle also reveals the world of Pavel Florensky’s creative contacts; a world in which there are still so many “blank spots”. Father Pavel himself appeared on the pages of Theological Bulletin relatively infrequently and either with a problematic article based on his lectures for Academy students - on the theory of literature and philosophy, psychology and history of religion, or as a reviewer. All these publications were regularly sent to them as a gift to Kharkov. The search for a synthesis of the cognitive abilities of the individual and her world-semantic and life-semantic attitudes, her aesthetic and moral needs, and, first of all, religious ones - everything was brilliantly reflected in the words of Father Paul. The need to collect, systematize and give a “second birth” to each of his published speeches is long overdue. More than once the so-called “Kharkov theme” sounded on the pages of the magazine: the works of Innokenty Borisov, the writings of Archpastor Ambrose and Archimandrite Anthony, the obituary of the rector of the Kharkov Theological Seminary were published, and articles of young scientists were published - Evgeniy Kagarov (see notes to the letters) and a student who had barely completed the course. Evgenia Baybakova. Alexey Vetukhov tried to find interesting authors among the scientific intelligentsia of the city and thereby help Florensky the editor. However, not all of his proposals were accepted by Florensky: for example, K. Smirnov’s articles were rejected for unknown reasons, and an article on the 4th dimension was not published... In turn, Florensky did not respond to Vetukhov’s request to “participate” in the Kharkov magazine “Faith and Reason,” for which, obviously, he had the most compelling reasons, and, first of all, his colossal workload. At the end of 1914, Vetukhov’s detailed review of Florensky’s book “The Pillar and Statement of Truth” appeared in the magazine “Faith and Reason.” And a little later, Vetukhov’s article “Microbes of Evil,” which he had previously proposed to “Theological Messenger,” will be published there. Everything about these creative contacts was complex and ambiguous. In March 1915, Florensky reported to Kharkov about “excessive” overwork, but, nevertheless, he continued to keep Vetukhov up to date with his affairs, introduced him to new publications, and informed him about the purchase of his own house. And again he offered to “write for the Theological Messenger, and also prepare a collection of articles for publication. Alas, Vetukhov did not respond to the last proposal. The fading of the latter’s creative efforts was also reflected in the intonation of the letters of 1915–1916. Florensky “encouraged” him with his letters, awakened Vetukhov’s creative spirit and even called him to come “to the saints of Moscow.” He did not give up hope of helping his Kharkov friend, and first of all, to help him get published. In this endeavor he showed amazing persistence. At the same time, he advocates for the continuation of publications of the third part of “Conspiracy.” And as soon as the book “The Life of the Word” was published, he wrote to Vetukhov a detailed analysis of it. But if he published a printed review of the book “Rudiments of Russian Grammar” in “Theological Bulletin,” this time he tried to interest one of his favorite students, Sergei Golovanenko, in Vetukhov’s new book and invited him to write a review for publication. In 1916, the rhythm of their correspondence, which seemed to have improved after defending their dissertation, was again disrupted. This year, postcards with the utmost brevity of style and information prevail. In May, Florensky complains that “no one wants either the truth or convictions,” since “cunning, intrigue, partisanship are swarming everywhere” and that “spiritual stuffiness” has intensified around him (course, mine - S. Sh.). Such confessions lift the curtain of time from the pre-revolutionary period of his life, making much more understandable and visible, thanks to the words that Vetukhov quotes from the letters of Father Pavel, since they find a special response and effect of empathy in him. Vetukhov planned to spend the New Year 1917 in the Florensky family, where it was “quiet, simple, without ceremony or guile.” However, there is no documentary evidence that this actually happened. Of considerable interest are not only the texts of 1917 and 1918, written by him in Sergiev Posad, but also the dates of writing and even notes on their receipt. Analysis of dates and litter largely speaks for itself. Postcards for February, April and June, and then after a long pause - October and December. Confused rhythm. It's an anxious time. All forces are tense. One can only be surprised how, with such a “load of heart and mind,” Father Pavel found the mental strength to respond to letters in detail: in June, Alexei Vetukhov thanks him for the letter, which “relaxed his strained nerves to the brim.” But was he the only one who had them tense? And who helped Father Paul himself? And at the end of 1917, Father Pavel’s letter brought true “spiritual joy,” and this was when Vetukhov had barely recovered from burying his father. Losses, illnesses, and life difficulties increased, complicated by social upheavals. And that is why his admission that “spiritual questions are somehow suppressed” is so understandable. And the request “to pray for God’s servant Alexy” became more and more insistent. He sincerely believed in the effectiveness of Father Paul's prayer. For a deeper understanding of the relationship between Florensky and Vetukhov, Father Pavel’s opinion on the interpretation of the name Alexey is of undoubted interest, which reveals the deep motives of their spiritual long-term communication. Florensky wrote that those who bear the name Alexey “have an existential, emotional, spontaneous, mystical and unresponsible attitude towards the world.” As a rule, “they do not know how and do not want to express themselves in coherent and open creativity.” But the main thing is the nature of Alexei’s life path, which is a path full of humility and foolishness. The main thing in his appearance is humility and lack of masculinity before the task of life. Only two documents have survived from 1918... They are marked January and September. Let us listen to the wishes with which Vetukhov ended his letters: “God grant light, joy, peace of mind” and also: “May the Lord protect you and your family in difficult trials...”. It was written in January 1918, and in September of the same year we read: “May the Lord protect you and your family from the troubles and horrors of our time.” But the horrors only grew, horrors and trials were still ahead... The note on which their correspondence ends is bitter. But it’s hard to believe that their spiritual and human communication ended there. Florensky often encounters in different contexts the beautiful and rare in its capacity and expressiveness word “co-thinker”! Of course, Kharkov correspondent Alexey Vetukhov can also be included in this category of people in his life. The correspondence of A.V. Vetukhov and P.A. Florensky is divided into two parts, in each of which letters from A.V. Vetukhov and then P.A. Florensky are first published. Prepared the correspondence by P. V. Florensky, S. B. Sholomova (Kharkov). Preface by S. B. Sholomova (Kharkov). Comments by S. B. Sholomova and I. B. Zabasht (Kharkov). Dear Sir, Pavel Alexandrovich! Today I received your open (the word “letter” is omitted. - S. Sh.) dated October 29, kindly forwarded to me from Warsaw by E. O. Karsky, editor of the Russian Messenger 1 I hasten to fulfill your request: along with this letter I am sending by registered parcel 1-2 hours of “Conspiracy”, as for the next 2 issues, it’s difficult to say definitely. I would very much like to start printing the 3rd part with the onset of the New Year (it is ready for printing in rough form), and then, God willing: at present I have little leisure and opportunity to concentrate. The printing of the 3rd part will probably take several years, because “Russian Phil. Vestnik” is published only 4 times a year and cannot devote much space to one work. Tell me, if it doesn’t bother you, what kind of material you have regarding conspiracies, where it came from, and if not in labor, one or two samples, so that I can judge what its price is; Perhaps it will be useful for you to publish it in advance, and then I will use it incidentally in my future work. If you are so keenly interested in my work, it is a great pleasure for me: only recently have I encountered people who are interested in this question: such, for example, is Mansikka from Helsingfors, 3 who came to Kharkov to receive information from me in the work he then conceived and has now published it in German. Write in detail about everything that occupies you or makes it difficult for you. I will be happy to answer your requests. It would be nice if you expressed your opinion about my work somewhere in print: it would be easier for us to understand each other and mutually meet halfway in developing a common work, without spending a lot of time on general correspondence, but by addressing directly what remains unclear for both of us. I'm kind of a fan of "art for art's sake" and "science for science's sake." For reviews, whatever they may be, I consider it a crime to be offended sint judiein libera 4 - this is the only way science moves. Scold me as much as you like - I won’t be offended. If you publish your review, please let us know where, and if you receive proofs, do not refuse to send them. By sending your works in exchange for mine (if any of them interests you, I will gladly send them; you will find a list of them on the cover of “Conspiracy”), you will give me great pleasure. Ready for service A. Vetukhov Address: Kharkov, Lermontovskaya 18, p. d. – Alexey Vasilievich Vetukhov P.S. If “conspiracies” are required for Academy 5, they can be found in the book. the “Novoye Vremya” store, where I handed over several copies for a commission of 4 rubles. on the envelope: Sergiev Posad. Moscow province His Highness Pavel Alexandrovich Petropavlovskaya st. village Ivoilova in black ink (by the hand of P. Florensky): “received. 1908.XI.8" Dear Pavel Alexandrovich! I received your interesting works and began reading “The Pillar and Ground of Truth.” 6 I look forward to your response to my letter, sent simultaneously with the book of “Conspiracy.” I am extremely interested in the material about conspiracies that you promised to introduce me to in your postcard dated October 29th. d. At this time, I am revising all my material for the 3rd part and compiling a general description - the type of introduction; some new feature in the material may play a role. If it’s not too much trouble, tell us in the briefest words where and when what you mention was written down, and at least 1 – 2 excerpts. By fulfilling your request, you will greatly oblige those who respect you Kharkov. Lermontovskaya 18, s.d. on the envelope: Sergievsky Posad. Moscow province Petropavlovskaya st. village Ivoilova. stamps: Kharkov. 11/17/08 in black ink (by the hand of P. Florensky): “received. 1908.XI.18." Don’t be angry and don’t judge me harshly for the fact that it took me so long to answer your last letter, which was extremely interesting and made me closely related to you in soul. Your desire to serve science is selfless. solely by vocation, and not because of benefits and personal considerations. I was fascinated. Perhaps this is because I have a lot of Don Quixoticism in understanding the ideals of science and its workers. So you call me a “respectable scientist”, you value my scientific work very highly, and yet I, who have been working on scientific issues for over 15 years, do not have any academic degree. I am only a teacher of the Russian language at the Kharkov Commercial School, although by vocation, and I am still not sure - I am hesitating - whether to change my current activity (in which I am useful and necessary for “the little ones”) to a scientist. After graduating from university, I shied away from this path; after the publication of “Conspiracy,” I again shied away from defending it as a dissertation; I also shied away from speaking as a privatdozent. On the one hand, I am afraid that the external side of scholarship will distract me from the internal side of this matter, which has not taken shape at all. You see from my small works that all this is a search for ways, a search for oneself, one’s strength, still seething with requests and plans. On the other hand, the words of my university teacher (I deliberately use this word instead of “professor”), A. A. Potebnya, a charming, integral personality and deep philosopher-scientist, who once at a lecture, as if casually, in a thoughtful state, said something like this: “Yes, the most valuable and most difficult thing is to be a teacher of your native language, and in the lower grades. Go there if you can" 7 Having graduated as the first candidate 8, I almost immediately received several offers to be a teacher outside of Kharkov and in high schools. He refused and asked to give me lessons in Kharkov. The first year I had to give lessons to high school students of the 4th senior grades, and the next year I ended up in the Commercial School that was opening at that time, where I gradually secured the junior grades, along with managing the library and extracurricular reading for all Kuch students. One dream of my youth came true very early, another, born a little later, to put Potebnya’s scientific ideals into scientific practice, to put into flesh and blood that scheme of them, the skeleton that he left and is of great value, unfortunately, little known, little accessible in form, - I am gradually realizing it in my scientific works. When they are officially recognized as valuable, when I am considered in the scientific world worthy of a doctorate honoris causa 9, without any intrigues on my part, then I will speak at the university department in the confidence that I am really needed and useful there too. By the way, by that time, probably, part of the strength that is needed for high school will have left me, and the aspects of the spirit that are needed for scientific activity will get stronger. These are my plans and I, as a believer - (I come from a well-born spiritual family) 10, therefore, questions of religion deeply and widely interest me, maybe already traditionally - I think that they will come true in due time, since they agree with the command of God, but if not, let them go to dust. I revealed my intima 11 to you, because I sensed something close and dear in spirit in you. Write more often if your studies allow. Your letters will serve as support for me in my spiritual loneliness, lack of understanding by others, and the enormous amount of work that I have to do every day. As for your comment regarding the lack (perhaps even the lack of a descriptive element), it is absolutely correct. So far, the task of my work includes only the texts of the incantations: the entire structure rests on them: after all, my research lies mainly in the field of syntax in the broad sense of the word, as Potebnya understood it. Having completed this main work, I hope to move on in separate articles to secondary questions of a descriptive nature; For all the points that interest you, I have material, not yet systematized, because I threw it aside when selecting what was necessary for the main work. Regarding the material you collected from the field of folk art, I will tell you the following: send it, for processing, or to “Philological. notes" (Voronezh), or to the "Russian Philological Bulletin" (Warsaw) or, finally, to the "Ethnographic Review" - with a request not to delay printing 12. I send my works that interest you (No. 6, 12, 13, 15, 20, 21) 13 by the same mail. I believe that now you will no longer ask whether sending me your research of a religious nature will not shock me. I warmly wish you success in your work and standing firmly on the principles of disinterested scientific idealism: it is so essential and necessary at the present time that science is being taken over by the street and the crowd. Sergievsky Posad. Moscow province Kharkov. Lermontovskaya st. 18 stamps: No. 528. Kharkov. 1.12.08 in black ink: “received. 1908.XII.3.Serg. Pos." I congratulate you on the past, I hope, pleasantly spent holidays and the New Year in your homeland. I wish you new strength and energy for new works. I didn’t answer you for a long time because I thought you had left before resuming classes in the Kostroma province, and on January 7th I was put on the jury, and only today I was released from court relatively early and am writing to you, who has become for me, after your letters, a close person. It was a joy to read that from my brochure 14 you so vividly depicted the image of my late teacher Potebnya; he truly was a teacher of life with his wondrous and strict integrity of nature; I owe him a lot in my spiritual structure and in my brochure I passionately wanted to convey to others, although in a faint outline, the charm of this man. If this is achieved, this is my greatest joy. Read it, dear Pavel Aleksandrovich, only in small doses - it gives a lot, but only to those who intensely desire to receive this much. Gekhtman 15 is my contemporary at the university, it seems, only younger, and therefore he did not personally listen to Potebnya (my class and I, it seems, only listened to his dying lectures 3-4 times), but at that time the university was filled with the charm of Potebnya, and it is not surprising if Gekhtman was captured by this trend. G. was a capable person and interested in many things. Now he seems to be the director of one of the commercial schools in the Caucasus. Potebnya was precisely the sworn enemy of day labor in science, which outrages you and me so much - he could not even teach general courses, but negotiated for himself the right to read only special courses and on those issues that he was studying at home, preparing for publication that semester, and therefore introduced us to the laboratory, so to speak, of the scientific process: he spoke in front of us and with us. That is why I am so afraid and terrified to speak with my pale word in the same pulpit where the spirit of this mighty giant still hovers. No, don't take me there. In my previous letter I outlined my point of view: when the hour of God’s will comes, I will go fearlessly. In the meantime, we will work in silence. We have so much in common: I also gravitate towards the countryside, towards the wilderness and suffer from the influence of the depersonalizing city, which clips the wings of ideals. For the last two years I have been living almost in a field, on the outskirts of the city, and I feel more at ease. It would be nice for us to meet each other someday. I can’t write anymore: it’s late, and tomorrow is a day full of work. Thank you for your brochures 16. Write. Live happily. P.S. I am sending you with this mail my “Rudiments of Russian Grammar” - my desire to introduce the teachings of Potebnya to school. Read and tell me your opinion. A.V. in black ink: “received. 1909. I.15.Serg. Pos." Dear and dear in spirit With each of your letters, my soul is drawn more and more to you: some invisible, but increasingly frequent and strong threads stretch between us. I even seemed to have become fresher and younger in soul during this time. “Hunger (physiological) - according to the proverb, “not an aunt,” but about the spiritual - what can be said. But in recent years I have become hungry. The dawn of my conscious scientific and intellectual life was illuminated by the bright sun (under the influence of Potebnya), then I withdrew into myself for a long time, digesting and chewing all the diverse abundance of what I received in its raw form, in grains. And at this time - maturation and assimilation - the absence of a loved one who understands the deep turmoil of the spirit, who knows how to touch the sore with a sensitive, gentle hand, resolve worries and doubts, give vent to them, was little felt, little was somehow painful (forgive the uncommon word), but it better conveys my thought - my mood. The youthful power seethed and seethed - and everything was for nothing. But in recent years, when, in connection with the responsible work that had captured my soul, I had to turn to different parts of the scientific world for help, for advice, for a response, here I, too, with great bitterness and heartache, learned that we, of course, do not have science as a single whole, but in individual sciences that live by its interests, as strengthening and weakening the heartbeat, there is almost no such thing. And I found myself, as it were, on a desert island, and some kind of horror crawled there, somewhere deep, deep. And for a while the pen fell out of my hands and my work (about Conspiracies) was interrupted for a significant period. Only an accidental circumstance, which I attribute to the will of God due to my spiritual make-up (which was very firmly established since childhood and withstood terrible storms in my youth), strongly stirred up in me, though due to ambition, the desire for work. True, at the beginning I was not able to write and “create”, but re-read what was ready and prepared (previously) for publication. Gradually, the wave of interest in further revealing what had already been said and thought out came closer and closer and soon carried with such speed that in less than six months I prepared about 10 stoves for printing. sheets. And now, - you are absolutely right, dear Pavel Alexandrovich, - I can only work when this work completely captures and takes possession of me. So it was with “Grammar” 17: it was nurtured, “invisibly matured” for many years, and resulted in some five or six weeks of tireless, persistent work - and you know, perhaps, thanks to you. After all, after finishing the second part of “Conspiracy,” for a very long time—before I met you—I was in some kind of depressed mood, and no matter what I did, everything fell out of my hands. Thank you from the bottom of my heart for your freshness and spiritual height that smelled on me. Write. R.S. Your comments about grammar are extremely pleasant and valuable to me. I've already used almost everything. If you wrote even the shortest note about her with elation, it would immediately open the hearts of the most sensitive teachers to her, but for me that’s all. Kharkov. Lermontovskaya 18 in black ink: “received. 1909.29.1." Dear Pavel Alexandrovich! With the liveliest joy and some kind of spiritual elation, I read your letter: somehow I definitely clearly felt that in your face God was sending me something that I had been living without for a long time - a person close in spirit, with whom I can share many things that, following the example of Trajan’s barber 18, I could tell only to dumb nature - the rest would be close to these words. And here you are still planning, in the near future, to visit me. How good it is! You seemed to sense (as in many other things - the same mood, the same thought, the same plan seems to be resounding in our souls at the same time) - that it would be difficult for me to visit you soon (when we meet, you will see this more clearly), and yet, it is important, even necessary, for us to meet. I still can’t shape my life so that it completely squeezes down the “wings of youth”; unfortunately, they sink more and more often, but after a while they recover again and raise them at least an inch above everyday life, and this is still enough not to drown in it. This is where your help, the support of a friendly, loving hand, to which the same interests, the same requests are dear and important, is extremely important. The work plans that you expect from me have been sketched out, and in some cases even developed, but... my wings keep spread out for a shorter and shorter period of time. “The Theory of Literature” 19 in me is more mature in the scheme and precisely in the direction, even in the outer shell, as it appears to you. Perhaps the time is not too far off, if God blesses me, I will direct my “attacking” thoughts at her. As for the 3rd part, about two years ago it began to take shape in this form: “The Life of the Word (a popular essay in the field of syntax, theory of literature and philosophy of literature). “For higher women’s courses and self-education,” but, either I’m lazy, I’m becoming, or various unfavorable conditions gradually drill out my mental strength with their hard drill... the matter has not gone far, it has frozen on several general provisions. Therefore, there is almost no hope for the publication of such work in the near future. And, perhaps, with your arrival I will become younger, perk up in spirit... Come, I will be waiting for you with great joy. May God give you strength in your work. (By the way, I started reading them in chronological order with keen interest.) Please accept our warmest thanks for your review in the “God (Oslo) Messenger” 20. I consider you one of the subtle specialists in deep penetration into the essence of the issue. I attach great importance to your review. I’m also sending my card, though it’s an old one; but similar: I don’t like to act, only in emergency cases. Thank you for sending the card. It’s amazing that I imagined you in absentia to be like 21. R.8. On your good advice, I sent the “Grammar” to Mr. Troitsky 22 and Yagulov (I sent it to Hekhtman earlier), as well as to the book. magician Elova 10 copies. *This is like your “breathlessness”, here you and I are innovators; according to an academic dictionary, one would write “without a break,” but I write such words together... (nrzb). (Signs in the letter A.B. – S.Sh.) in black ink: “receipt. 1909.3.9. Serg. Pos." I don’t know about you, but passionate services always make a deep impression on me: at this time, a strip of deepest silence breaks into my life, full of noise, troubles, worries; Since Friday evening I even feel as if the city noise is subsiding, life seems to be holding its breath. These are the best days of my mental relaxation, although, it is true, an almost complete decline in creativity and enterprise. The soul, as it were, straightens out from its bent position in the bustle of life and becomes refreshed so that the Bright Holiday truly comes bright. With all my heart I wish you such a mood, such light in your soul. I would like to thank you deeply for your “Roots of Idealism” 23 – a gratifying phenomenon both in general and for me personally, starting with the touching dedication. This is word = deed. This is the path that scientific thought, science, must take if it wants to be equal in rights, equal in value with poetic techniques of penetrating into the depths, into the thickness of life; if he wants to become the property of the people, and not of a group (sometimes extremely small): about the dissertation, for example, of one of the Kharkov mathematics professors they say that only a few people in all of Europe understand his work (!). Of course, this path is unusually difficult, requiring the exertion of all mental strength (and now I completely understand you when you say that lectures almost completely absorb your time; Yes, reading such lectures means thinking through - and in detail, moreover - entire dissertations). Of course, in such work a person quickly burns out. But, in my opinion, it is better to burn out quickly, giving light to people in the dark looking for their daily needs, than to smoke for a long time and diligently. Yes, and “Grace replenishes what is lacking.” May God grant you, dear, to stay on this road. My dream is to have more such sowers. It’s my personal joy when life confronts me with such a person. Bm, as a result of such deep spiritual kinship, you, having begun to examine a question that seems far from what has been troubling me for a long time, begin with an analysis of the same essence that I could not step over, and, not knowing my work even then, you say almost literally the same thing on the main issue. It’s no wonder that Providence brought us together: together it’s more cheerful and easier to walk, albeit along a thorny path. It would be advisable to put your introductory lecture into wide circulation a few times, reworking and correcting some typographical shortcomings: it directs the threads of thought along broad and deep paths. stamps: Kharkov. 29.3.09. in black ink: “receipt. 1909.04.4." Your continued silence is beginning to worry me. Has something bad happened to you, God bless you? Before Easter I wrote you a letter, and not a word in response. If you don’t have time, drop two or three open words for my reassurance. Now I’m very busy, but for longer it was hard to be in the unknown. on the envelope: Sergiev Posad, Moscow province. Petropavlovskaya, Ivoilova village. Kharkov, Lermontovskaya 18. stamps: Kharkov. 16.4.09. in black ink: “receipt. 1909.04.20. Serg. Pos." In my strict, almost harsh school of life, I am not spoiled by the love, the true, unselfish disposition of people towards me. That’s why, bm, I’m quickly developing some kind of, strange to an outsider’s eye, feeling of closeness, affection, attraction to those in whom these rays of spiritual warmth burn for me. So your long silence caused anxiety in me, confusion in my soul, whether something had happened to you, I could not remain silent for a long time in anxious anticipation, and now, I see from the letter, I tore you away from the mountain of affairs that was crushing you. Thank you for not complaining about this to me. I look forward to your brochures, especially “The Experience of Modern Life” 24. The question of “how holiness is refracted in everyday life” (a wonderful expression) has occupied me for a very long time, even worries me, if you like, because I have a lot of personal connections with this line of thoughts. If God allows us to meet this summer, let's talk: in a personal exchange of thoughts and feelings, these moods, these waves of thoughts are often beyond words, are easier to clarify. Bm, your work will illuminate for me something that I tried to approach gropingly in the dark. You can imagine how pleased I am with the intensity of your spiritual work, and in such areas that seem to be completely far from modernity, and even from vitality, and yet, without them, “one cannot breathe.” A part of your uplift somehow flows into me, expanding and giving wings to my plans. P.S. Today I found out that in “Zh.M.N. Enlightenment” 25 there was a review about my “Grammar”, they say it was sympathetic, but I haven’t read it myself yet. Kharkov, Lermontovskaya, 18. stamps: Kharkov. 27.4.09. in black ink: “receipt. 1909.04.29. Serg. Pos." God bless you both for your letter and for the books you sent: “The Salt of the Earth” and a review of my “First Fruits” 26. I know, I feel more and more close to you: my soul is reaching out to you - I was just waiting for news from you, although I knew that at this time you should be extremely busy, but still I was somehow languishing. And this is the joy; Your intention to meet with me will come true in the near future. Due to various circumstances, I will not leave Kharkov for the holidays, bm, only for a week or two I will go 2-3 stations away to the recently (May 19) opened 3rd school for the deaf and dumb (I think I didn’t have time to write to you that I give part of my leisure time to these disadvantaged people) 27. Therefore, inform us in due time about the day of your arrival in Kharkov, and we will meet. At two evenings I read your “Salt of the Earth” carefully (as far as my fatigue allowed after a busy academic year) and in some places with emotion (even to the point of tears). But this evening, having cooled down a bit, I fulfill your wish and try to point out the shortcomings in it, although they are very unimportant, bm, because there are no important ones, and bm, because criticism in general is not my genre, especially regarding works that made a strong impression on me. Do not demand - the richer you are, the happier you are. I believe that you do not intend your “Tale” for the scientific “intelligentsia”, therefore the word “Abba” should be explained immediately as it appears in the text, i.e. on p. 11 instead of 24. Perhaps the “paramant” on p. 8th I would like to explain. Us. 33 page 9, a comma is missing after the word “Barnabas”. Us. 59 page 11th from below and on p. 7: (6th from the bottom) I think the expression “the weather was frizzy”) is not quite common. Us. 61. (page 15 below) typo – “light presentation”. Must be omitted to p. 63 (pp. 3 – 4 from below) the words “and from the gray... lice” are disharmonious with the entire gentle-high style of the “Tale” and on p. 69 (pp. 6 – 9 from top) “hemorrhoids, diarrhea and bleeding.” Us. 65 (page 15 below) I would write the more usual “theater”. It’s not quite usual for me to use the word “accelerated” on p. 68 (3rd page from top). I would also omit the words “torn... usage” and on p. 70 (pp. 10 – 11 below) – it’s clearer in the last line p. 71: "Isidora". I would also replace the word “furious” with p. 75 (7 – 8 from below). Us. 75 (prev. page) typo “cleaned up”. The callout on p. is not entirely clear. 79 – “I will hear”: plural. The number here does not spoil the matter at all. That's it. The general tone and style are wonderful, but the “Tale” will be understandable and will find a well-trodden path into the depths of the soul only of those who, from personal experience, although somewhat familiar with phenomena of this kind, for others (except, perhaps, an elderly commoner), much that is unusually touching in its simplicity and spontaneity will seem strange, even funny. But your heart will tell you that, in any case, this does not require alterations or changes. For me personally, your “Salt of the Earth” illuminated something in asceticism (which I observed while living in monasteries several times), before which I was stumped. The personality of your beloved elder evoked in me in the most vivid way (some similar spiritual traits and even external appearance) memories of a person close to me and highly, to the point of charm, revered by me - my maternal grandfather, now deceased. Under the fresh impression of his death, I once wrote a note for the local magazine “Faith and Reason” under the title “The amazing death of Archpriest Father Georgy Popov,” but the editors, for some reason, changed the title and omitted most of the article, instructing someone to fill in the incoherence resulting from the omissions. I am sending you this brochure, the name of the compiler of which is known only to the editors and to those closest to me: you will see what belongs to me by the style 28 . For your flattering, full of active love, review of my “Rudiments” - heartfelt thanks. Unfortunately, it seems that the time has not yet come for these ideas to penetrate into schools, because Min. Nar. Enlightenment 29, despite good sympathetic reviews even in “J. Min. Nar. Enlightenment" 30, declared "Rudiments" unsuitable for educational institutions, although the book is sold out (almost a thousand copies). Verbal types interest me very much and are very important for the work I have begun on impersonal sentences, but this issue has been very little developed. If you have anything about the types of Semitic languages, please send it. Didn’t I really correct the most annoying typo in the copy you sent – ​​“tapping” instead of “falling off”? What a shame. Kharkov. Lermontovskaya, 18. in black ink: “receipt. 1909.06.9. Serg. Pos." God bless you for the enormous moral and spiritual support that you provide to me and to the work to which I devote the intima 31 of my life. I believe that the non-specialist in me speaks when it seems that in perfect knowledge and mastery of the native language “all the law and the prophets hang”, that all science should go – Potebnya considered this writing correct – to this goal, first of all, and the rest “will be added.” After all, strange as it may seem, now it is often necessary to meet people who have graduated from high school, and sometimes, alas, from higher school, who in their general (in the broad sense of development) are inferior to that of the sometimes illiterate village peasant. It’s as if it’s absurd, and life in its own way overestimates our values. Yes, here you are, - you wave them off with your hands and feet, as if you are not a linguist, and meanwhile, all your completed works and those currently being prepared (“ditties”) 32 and conceived - those thrown out are first plunged headlong into the living stream of folk speech and, like children on a hot summer day, do not want to part with this freedom for a long time. – But I am very far from mathematics, and yet, as recently as 3-4 weeks ago, I was overwhelmed – oddly enough, similar to your thoughts about the influence of logic (forms of thought, language) on mathematics. – It seems that it cannot be otherwise for anyone who devotes himself to science in the depths of his soul, when thoughts about a career on this basis, scores with the opinions of authorities, the influence of party affiliation and other worms that have drained true science, which certainly leads to God, are completely abandoned. What a pity that you don’t jot down the thoughts and work plans that come into your head, albeit in the most cursory manner! Don’t forget, my dear, that next time you won’t think of much of this, and most importantly, you won’t give it that direct form. Please accept my warm gratitude both for Markov 33 and for possible indications of research in Semitic languages. - Convey my sincere greetings to Sergei Semenovich Troitsky 34 (from the address I judge that you have been living with him for some time) - why did he fall silent and not write to me anymore? If you meet G.N. Gekhtman (the other day I received a very nice touching postcard from him) and give him my best wishes. It’s a pity that you have changed your mind about going to Kostroma. Um, do you still have time to write, otherwise see you later? I received your postcard on July 30, because at that time I was living in a remote village - a school for the deaf and dumb, and therefore could not even telegraph that I would be waiting for you impatiently, and decided to wait until this evening, assuming that something delayed you on the way. And today I receive your letter, unusual in tone and spirit. God forbid you, my dear, to think about giving up your scientific and educational activities! What would happen if salt decided to think: why would I go sour in sauerkraut, cucumbers, etc., why would I dissolve and boil in cauldrons - I’d better go and fertilize the earth?! It’s not easy for the truly scientific brethren to live now, but for a young student, with all his soul reaching out to the light of true science, uncontaminated by the incoming, especially muddy, currents of science in recent times – what is it like?! Have pity on such people, they really are few in number, but they cost a lot. You have all the data (I “smell” this more than I know, and I trust this “sense” more than my knowledge - smell makes me related to people by an unknown force), for the post to which you were placed by the will of God: it is a sin to leave it! Take courage and hold on, even if it requires heroism. Yes, remember about me: it seems like a little has been lived, but a lot has been experienced. My spiritual hands are barely holding on to science; if you leave, they will completely give up. In you I sensed great spiritual support: we need to meet, but my bonds are unlikely to let me go to you soon. Therefore, your firm desire to spend with me, even though the day when the holidays come, made me incredibly happy. After all, you are still starting life - it is easier for you to lift its burdens, and even on pure thought and creativity - what kind of shackles can be imposed? They may not be understood, not shared, and finally rejected and persecuted, but not destroyed. Just don’t get upset: every instrument gets out of tune on its own, but it doesn’t tune itself at all. And who will set us up if not ourselves (and this is not an easy task), but the merciful Lord. No, my dear, may that wondrous harmony of spirit that enchanted me in your letters quickly come to life in you. P.S. Please notify me of the time of your arrival at least two or three days in advance, so that you can be free, since the holidays do not entirely belong to me. on the envelope: Sergievsky Posad. Moscow province stamps: Kharkov. 17.8.09. in black ink: “receipt. 1909.08.19. Serg. Pos." Dear Pavel Aleksandryevich! It’s hard for me not to have news from you for so long: there has been no answer from you for more than a month. Is it really that hard for you? It is impossible for your high spirit to succumb to external burdens like that! Shake it off, because your thought, your truly educational work is not constrained by anything - it is free. God bless you only - leaving science and the Academy is your post, your duty, and you have no moral right to leave it during times of spiritual confusion. Lord strengthen you! I won’t torment you any longer, but I ask you to write at least two words. A. Vetukhov, who loves you dearly. Petropavlovskaya st., Ivoilova village. Kharkov. Lermontovskaya st. 18. stamps: Kharkov. 2.10.09. in black ink: “receipt. 1909.Χ.4. Serg. Pos." Between me and you, obviously, there is some kind of special spiritual attraction: yesterday I was going to write you an open letter with a paid response (since you did not answer the previous two), to find out if you were sick for being silent for so long - when suddenly they brought your letter, which pleased me so much. All the time, under the influence of your penultimate letter, I was in awe of my heart: what if you decide to quit the Academy and your scientific activity! After all, it would be something terrible; because now there are so few true workers of science... And suddenly I read that now you will under no circumstances leave her. Thank God for everything! I had the good fortune to see one “meek hero” - Potebnya, and now God has brought me to see the birth of another. After all, your melancholy, my dear, is because you have gained strength, but have not yet found an application. After all, science is only that which lives and breathes on a poetic scale, otherwise, even at its heights it is only a marvelous, subtle craft. And everyone, my dear, in the world, if one lives a full life, it is only with the presence of poetry, inspiration, impulse, uplift. Now they are trying, and not without reason, to “rejuvenate” the composition of the army in order to use the heroic habits of youth here too. While we are looking for the “navel” of the earth, so that, by grasping it, we can turn the earth, we are powerful and growing spiritually. And may God grant us, more often and longer, to be “4th and 5th grade high school students, or even younger”...And as for modern “culture,” I, although not in the same week with you, am a relative close to you: I also consider it predatory, but because it is moving further and further and is leading the crowds away from Christ and true science, which “should stand” with each other in the closest connection and generating, unfortunately, only very rarely, “meek heroes.” But cuiopce suum 35 - culture creates happiness for many on earth, although fleeting and perishable, or at least contentment, self-gratification, etc. Do you really think that the Almighty could offend or deprive anyone? In my, perhaps strange and funny (that’s why I didn’t share it with others: after all, they will laugh at their deepest feelings!) conviction - all people, in terms of the totality of God’s gifts in them, are equal: one has a lot of physical health, and another has a lot of spiritual health. One is given contentment with little, but the other yearns for “heroic feats” and is tormented; culture gives a lot to the h-ku (man - S. Sh.), but also takes away a lot... I must admit, I don’t like our external culture: after all, these cars, telephones, trams are all ways of extinguishing the spirit, belittling individuality and the talent and genius associated with it. Well, I’ve told you a lot about myself. But the work is going slowly: there were many unfavorable circumstances, but more about them another time. The theory of literature 36 is gradually maturing, the translation of Mansikka 37 is slowly moving forward. P.S. I’ll take a look at Zhikharev’s publication 38. In Collection. Swedish o K-or. 39 been looking for a long time. Yes, I’m unlikely to have the opportunity to do this until the summer. And thanks for your friendly assistance. stamp: Kharkov. 24.10.09. in black ink: “receipt. 1909.X.27." I cannot help but write to you, although a few lines on the eve of the great Feast of the Nativity of Christ, to congratulate you on it and with all my heart to wish you on this coming day to be reborn in soul and perk up in spirit. How I would like to hear again your unique, sincere speech, splashing with a wave of hot love! Come to life, dear, and get back to work, because there is so much of it, and so necessary and important. And the workers... at the conv.: Sergiev Posad. Moscow province From A. Vetukhov (Kharkov, Lermontovskaya, 18) stamp: Kharkov. 12/25/09. It has already happened to me several times during our short and still, unfortunately, correspondence acquaintance that when I began to think intensely about you and worry about you, every time I received news from you in one form or another. This was the case the last time - before sending your review of the student's candidate's work 40 - by the way - which I read with great interest, although with a sick admixture of some kind of selfish joy. The fact is that in this review I clearly saw your dislike, even organic disgust, perhaps, for the so-called modern fashionable theory of the evolutionary development of literary borrowings, etc. Until now, I felt alone in this area, in the earlier period of my activity this weighed heavily on me and closed the way for several works that were brewing, but were crushed in color by a powerful wave of the opposite fashion trend; in a later era, I gave up on these opinions and went my own way. And now my soul leaped, reading what you commanded to Mr. Naumov, and in his person to a whole generation of scientific youth. Perhaps she will be able to throw off these tight shackles of thought that fetter our original scientific activity, leading it under the yoke of foreign narrowness. Thank you, spiritual friend; recover quickly from your “climacteric” effects and flap your wings wider. They are powerful: it would be a sin to keep them folded for too long! I read with great pleasure another passage that sobers up our youth, protecting it from being carried away by the pornographic trends of our modern literature: “at the bottom of the cup of puberty, the corrupting spirit of death is clearly indicated.” And this note of yours, like others, should be redone for a separate article about the cult of Dionysus - there are many deeply interesting thoughts and subtle remarks scattered throughout it, and all this - on the fly, casually, sometimes between the lines, and yet - they are very valuable. And without a frame, our public does not even recognize pearls. Live happily, and if your soul is rested, write. I'll send you something soon. at the conv.: Sergiev Posad. Moscow lips Stamps: Kharkov. 8.3.10. Sergiev Posad. 10.3.10. in black ink: “receipt. 1910.03.10". How your letter made me happy - after such a long period of silence, and even such an alarming one, which worried me so much 41 . I immediately wanted to sit down and write you a long answer, but “it didn’t work out as it should.” Lately I’ve been boiling over with work: either there’s more of it, or I’m already starting to get old, but you see for yourself, with all the impulse in my soul, I haven’t found a free half hour in more than a week. I rejoice with all my heart that your melancholy is subsiding and you are able to “resolve yourself to be cheerful.” God forbid! Yes, dear, just don’t lay down your hands, remember my words - a person who deeply loves and appreciates you - your scientific activity is important for the revitalization of our scientific thought, which has died out in many cellars and crypts, for the creation of new paths, original, outside the boring directions of others. After all, your ability to defend yourself from the onslaught of evolutionary theory, which has enslaved our science, is a huge thing. After all, even though your analysis of student work, what integrity of a young, new worldview it smelled on me 42: and in each of your work there is this bouquet, there is this breath of life. No, my dear, I am not exaggerating - as you want to impose on me - your merits. It’s not my style at all, and I’m still not a newbie in reading various scientific works. Besides, I’m used to relying on my “prophecy” heart; it beats tremblingly when reading, which means there is a spark of God there! And the fact that it still seems to you that you know little is only the usual consequence of a serious expansion of your horizons; I too was tormented by this a lot. Now that I’m getting old, I’m becoming calmer. How important it is for us to meet. I collected information about Gulak-Artemovsky from prof. Sumtsov 43, at the archivist of the local archive, unfortunately, was not yet able to meet with the grandson of G-A, who serves in Kharkov, when from him I will immediately tell you what I learn 44. I had his “Kobzar”, so one of the students read it. Personally, I don’t know anything about G-A as mathematics. If there is any opportunity, write at least a few words. in black ink: “receipt. 1910.IV.9. Serg. Pos." stamps: Kharkov. 7.4.10. Sergiev Posad. 9.4.10. May your soul be in harmony with that Great, Bright day, which will already come at the time when you read these lines. Let the turmoil that oppresses her leave her forever, let only holy doubts and anxieties remain and live in her! Be happy! And bright in spirit! I can’t wish you more than this, nothing better, and I don’t want to: the rest will follow. Put aside, my dear, all your affairs and worries for a moment, and write to me until what date in June do you plan to live in Sergiev Posad? I thirst to meet with you, to take revenge on you in a Christian way for your “running away from me” last year. At the beginning of June, if there are no delays, I plan to head to St. Petersburg for an exhibition of textbooks and teacher courses, and while passing through, drop by to see you for at least an hour. Write how it is more convenient to handle this. Yes, if you take up the pen, write down your thoughts about “The Life of the Word” 45. You know that I appreciate them and why. The brochure, it seems, will enter the life of the school faster than “Rudiments” 46, contrary to my and your expectations: it is recognized as accessible (for the 8th grade) and a good summary. Knowing how overwhelmed you are with work, I don’t count on a printed note, although, of course, I would very much like one to appear: but for self-determination, self-esteem, especially if I have to give a 2nd edition. Your written feedback is necessary: ​​after all, this is a kind of responsible, social step before many young souls. Do not complain about my importunity - do not forget that you were among those who forced me to release “The Life of the Word.” Personally, I rate “Rudiments” immeasurably higher, but, unfortunately, the doors of the school have not yet opened for them - they are heavy. We will wait until the time is ripe. Do not forget A. Vetukhov, who loves you dearly. in black ink: “receipt. 1910.04.19". Truly He is Risen! Dear Pavel Alexandrovich! It’s as if you and I have been drinking the same milk: we have so much spiritual kinship. And now in my Easter letter, which you read, of course, after sending yours, I speak on the same topic - about amateurism in science - and essentially the same thing that I hear from you about Schliemann. True, I touched on this issue before, when you tried to push me along the path of this “survival” science, official, with a label that very often gives the wine a price and a bouquet that it does not have, which gives the basis for the ear, which raised its head high (that is, empty) to look down on the one that “like a snail, full of inner life, bent down from the excess of full-fledged grain.” But until now, you have all objected to me, right up to your practical (review of student work) renunciation of your (traditional) admiration for science, which you and I consider ideal, a kind of shrine, which is now increasingly moving into the realm of “practice,” and now this complete renunciation of yours is also receiving its theoretical illumination. There is no need to say that ideal science, having gone through such a crucible, has become purer and dearer to us, and makes us tirelessly serve it, despite lack of time, despite all the hardships and hardships of life. And the high, clear sound from this stretched string - to my deep joy - sounded in your previous letter, although with a hint of sadness. Now this “song of triumphant love for science” already sounds in you with powerful chords: – deep science – knowledge of God You are trying to snatch from the numerous diapers, swaddles, dozens of unnecessary clothes in which many of our modern mothers wrap their children in the summer; meanwhile, access to their body directly by the living, life-giving sun and air grows and nurtures them in the best possible way. You cannot imagine my ardent joy, deep, when I, a person who, in moments of uplifting spirit, decided not even for himself, but only for the depths of his soul, the question of the essence of religion and religiosity, and many times shuddered at the thought, or rather at the feeling (here my thought did not support me well) that the solutions obtained in this way are almost “heretical,” I hear from your lips, a person who has gone through great theoretical and practical experience, much, extremely dear, as if my own... Glory to Christ, the Risen and Life-Giving One. May He preserve and strengthen your strength for a good deed: to put into practice your fundamental understanding of the world. P.S. I have just returned from a rather large meeting of 47 clergy of all ranks at a private meal and was convinced from the continued exchange of thoughts regarding the department of asceticism that you are deeply right in your judgment about this. From Vetukhov. Kharkov, Lermontovskaya, 18. in black ink: “receipt. 1910.04.24." Man only proposes, but God disposes. I will be passing through Moscow only in the second half of June. Write where you will be at this time. Bm, we will be able to meet or move in together. Previously I could not answer your letter, because only now I received a telegram that clarified the question. on the postcard: Sergiev Posad. Moscow province stamps: Kharkov. 4.6.10; Sergiev Posad 6.6.10. Now I have received a very unpleasant notification from the exhibition secretary that the exhibition is being postponed again to the fall of this year. g., which means I am completely deprived of the pleasure of meeting you, since I cannot go in the fall. Perhaps, my dear, you will be able to get to Kharkov. Write in this case - when, in order not to miss each other, I will be in Kharkov or the surrounding area throughout June and August. I plan to go to Pyatigorsk in July. Stamps: Kharkov 6.6.10; Sergiev Posad 8.6.10. I spent two weeks with my brother, in a remote provincial town of 48 - in similar living conditions to you, and I quite clearly feel your mood, having read your letter today after returning. And as for your plan for reorganizing your life, I will say that it is not entirely unfamiliar to me: similar humane forms of thoughts have wandered repeatedly in my head. I keep thinking—well, because I’m already starting to grow old—that in the field of true science, pure, perhaps unalloyed interest in knowledge in “science for science,” in which the rest will follow, has not been moving forward lately, but rather backwards. And the main reason for this, in my opinion, is the capitalist system of our life, which gradually lets its poison into everything intima 49 of our body (physical, moral, and spiritual) and not only personal, but also national. I lived in a remote place in Poltava province, where this system is slowly making its way - how much spiritual freshness is still preserved among the people, “art for art’s sake” - in all everyday life; I won’t even talk about the flowers lovingly grown by every “Khokhlushka” near their hut, about painting the inside of huts with colored clay, clay in the form of flowers - patterns, about embroidery on the shirts of old women who no longer have any idea - the idea of ​​\u200b\u200bpleasing others; I’m not talking about painted arcs, lovely patterns on pottery, etc. - even the “flocks” of beveled bread are folded in a special way, respecting aesthetics; everywhere is embedded the unlived, untired pursuit of the ruble - “the spirit is alive”; There is still a lot here that is not subject to “purchase and sale.” After all, once upon a time an ordinary ch-ka (person - S.Sh.) had a saber, a horse, etc. “unsaleable”, then the soul, conscience, honor, etc. remained “unsaleable” for a long time. So our ἔνδοξοι 50 sciences once considered their work, their service to it, to be sacred, they were ready to lay down their souls for it, but now... there are fewer and fewer of them; they become a kind of “last Mohicans”, and in capitalist vernacular - simpletons, to put it bluntly. But this is the salt of the earth... And especially “spiritual ascetics are now a rarity, and where, it seems, is it possible to develop an understanding of the essence, meaning, purpose of earthly life, if not in the quiet of the monastery. No, the “golden calf” took everything into his power. And few people think, even for a moment, about whether the new system brings material satisfaction... Well, that’s enough, dear, let’s talk, God willing, when we meet 51. After August 10 I will be in Kharkov continuously, and before that date I myself will leave several miles away. Unfortunately, I did not receive either “ditties” 52 or your latest brochures. Please send it. It would be nice to get S.S. Troitsky to Kharkov. He promised, but for some reason he has been silent for a long time. on conv.: St. Zhelobovo (Syzran-Vyazemskaya railway) To the village of Kutlovy Gorki to V. M. Giatsintov. For transmission to Pavel Alexandrovich From A. Vetukhov (Kharkov, Lermontovskaya, 18). Dear and dear Pavel Alexandrovich! Warm thanks for sending “Questions of Religions of Self-Knowledge” 53 and “Kostroma ditties” 54, equipped with such inscriptions-letters that burst into the heart. Despite the acute lack of time, I cannot resist reading, with great enthusiasm, the first two “letters” 55, the second (“Meetings”) positively captivates with its rare spontaneity. And on the second night, freed from the urgent and persistent work, I read your introduction to the ditties in one gulp. How good it is that you pose so vividly, point-blank, such pressing questions that ignite the fervor of thought! God bless you and give you more strength to make public, at least in such vivid sketches and excerpts as the real ones, what beats in your thoughts inextricably with the beating of a heart that passionately loves people. Yours with all my soul A. Vetukhov. Please convey my greetings and best wishes to my dear V.M. 56. Write: this is my joy and moral support. Pavel Alexandrovich Florensky. From A. Vetukhov. (Kharkov. Lermontovskaya, 18). stamps: Kharkov 7.9.10; Sergiev Posad 9.9.10 in black ink: “receipt. 1910.IX.9". I just read some terrible news. Was it really he who died, our dear, gentle Sergei Semyonovich? 57 He is full of life, scientific interests, with an ardent desire for serious self-education... and from a stray bullet, a stupid person... My heart ached so heavily, I wanted to rush to someone, share, relieve some of the heaviness. And so I was drawn to you, to your gentle soul. You will understand... it is not written. Let us pray for peace, but the darkness cannot be lifted from the soul, you still do not know how to immediately come to terms with the inscrutable destinies 58 . His Highness Pavel Alexandrovich Florensky stamps: Kharkov 4.11.10; Sergiev Posad 6.11.10 in black ink: “receipt. 1910.XI.6". I sent one very sweet young man, K., under your spiritual assistance. A. Smirnov 59, a student at a local university - a philologist who deals with issues of philosophy on a religious basis and therefore seems to be “out of place” in the university atmosphere. Yes, he himself seems to be striving for the Theological Academy. He published a brochure “The Religious Views of S. N. Trubetskoy” (Kharkov, 1911) and, on my advice, sent it to you. If there is an opportunity, communicate your “thoughts” about it, and to him personally. If you find a moment of freedom, write about your life, otherwise you have completely forgotten about me. stamps: Kharkov 25.3.11; Sergiev Posad 27.3.11. in black ink: “receipt. 1911.03.27. Serg. Pos." On this Bright, Great day, I send you and your wife my best wishes - to spend these days in clear spiritual peace and tenderness, with less anxiety and doubt. on the postcard: Sergiev Posad. Moscow lips I sincerely thank you for sending your “Friendship” and for the notes about Mr. Rubinsky’s candidate’s work 60 . Somehow, due to lack of time and the hardships of everyday life, it is not possible to say out loud (sign A.V. - S.Sh.) what fills the soul when reading most of your creations - the living, organic tissue of your entire psyche. His Highness Pavel Alexandrovich Florensky. in pencil: “received 1911. IV. 21. stamps: Kharkov 20.4*11.; Sergiev Posad 22.4.11 Dear Father Pavel Alexandrovich! 61 I've been meaning to write to you for a long, long time. I had a particularly strong desire to talk with you in the summer - after reading your “outpouring of soul” - otherwise, I don’t know how to call your “Friendship” better. It’s been a long time since I read with such elation, sometimes even tenderness, and I was still eager to write something good, sincere about this creation of yours. After all, what a pity that such things remain under a bushel, hidden in less common organs! After all, there is a lot of life-giving, healing stuff there for sick, languid, faithless souls! “But somehow I couldn’t find the right words or the appropriate form for the mood that flared up in me, and my vacation was short. “The wave of life picked up and carried away my impulse. And how I would like to give it an outcome! And now, for many days now, your “Sofia” 62 with a touching inscription has been lying in front of me and beckons me, but there is no suitable mood (after all, your creations can only be read with a certain enthusiasm): time and energy are broken down every day by little things, but without a trace. Finally, it became painful for me not to write to you, although a few words of gratitude for all the good things you awakened in me. Bm, and you will find at least a few minutes for me and tell me about yourself. Please convey my greetings to your wife. A. Vetukhov is sincerely disposed towards you. To the priest Fr. Pavel Florensky in black ink: “receipt. 1911.X.14." stamps: Kharkov 10/11/11; Sergiev Posad 10/14/11 Yesterday I was finally relieved of jury duty - now I can briefly answer your dear letter. Of course, I didn’t even think of being angry with you for your prolonged silence. Having written to you twice and not receiving an answer, I sensed that something was wrong with you again, as it was before you accepted the priesthood. That’s why I didn’t bother you, patiently waiting for your response. There are many similarities in our spiritual organizations: Your firm words: “I do not at all want to lose my vigor and my sacredness,” greatly supported my exhausted soul. Remember, I wrote to you and told you that in my scientific work I am terribly alone. And in his spiritual impulses he is not only alone, but also surrounded by almost enemies. Although you find in your wife - since I managed to understand her from your words and from personal impression 63 - sympathy and support, but I ... the most varied contradiction and opposition. You feel how the children suffer from this, and yet you are unable to do anything; the nasty, mercantile, full of constant lies and deals with conscience, the current - now so fashionable and strong - is poisoning their pure souls with drops of poison... How will they live spiritually? Where will they find the strength to fight the abominations of everyday life... Sometimes, at moments, one gives up in this terrible and hopeless struggle. But, thank God, some higher power supports my weak body and my spirit does not completely fade away. I work tirelessly. At one time I even had the idea of ​​becoming a monk, but the fear of leaving my children in such hands held me back. Yes, it seems that this is not feasible from a legal point of view... Here's my confession to you. After all, you are now a confessor and will save these ulcers of my soul from the eyes and ears of the crowd, and, perhaps, pour a healing balm into it. Your “Friendship” was partly like that Christ save you. Live well and do not forget A. Vetukhov, who loves you dearly P.S. My “impersonal” ones are hidden, because... prof. Grunsky 64, who has now published a study - (as a doctoral dissertation) - on the history of Russian syntax, promised in this work to give an overview of the study of this issue on psychological grounds abroad, but fulfilled this to a small extent. Meanwhile, at one time I put my research in a distant box, still waiting for this research, which, according to suggestions and correspondence with prof. Gr, should have greatly cleared the way for my work and made it easier. Now I’m looking forward to the summer, if I manage to find such a secluded place for the entire holiday, where I could be completely immune from everyday worries, then maybe, with God’s help, I will complete this work. I fully approve of your plan for a trip to Hellas 65: for some reason it seems to me that there (“should” - the word is crossed out by A.V. - S.Sh.) somewhere, under a bushel, something good, great should be stored and a sensitive eye and heart will find it. I kiss your son. What's his name? 66 To your wife – my greetings and best wishes. at the conv.: Sergievsky Posad. Moscow lips To the priest Fr. Pavel Florensky. Staff - Sergievskaya st., Ozerova village in pencil: “receive. 1912.3.1." stamps: Kharkov 28.2.12; Sergiev Posad 1.3.12 How timely your letter arrived: yesterday I just returned to Kharkov from a trip to visit my relatives in the wilderness of the most remote of our districts (Starobelsky) 67, where I stayed for about three weeks. What a beauty - this silence in nature and everything around you, this touching care for your complete peace! During this short time, I became so mentally refreshed that I made several drafts of new articles, among other things: – on the relationship between language and jurisprudence (partly natural science and logic); – sketched out thoughts that came “in the wild” regarding the language with a worldview (in a modern way); – outlined the outline of the review of the syntax of Ovs-Kulikovsky and Sakulin 68; - I reviewed my notes related to the 3rd part of my “trilogy” and became convinced that there is still no opportunity (at least for me) to increase it, but slowly it begins to vegetate 69 ... And I noted some other little things... But time flew by and, returning home, I somehow vaguely felt - (my heart sank in a strange way) that probably these sketches would not be processed soon. After all, everything is written with the soul, heart, mood, enthusiasm, and if for them the environment is a suffocating gas, then it is difficult to overcome oneself. At one time, having previously tried all the means to influence my wife, to live as she wanted, but not to interfere with the influence on the children, I asked her to let me go as a monk, but she found this unprofitable for herself and resisted, but without her consent, it seems, this cannot be done? And having remained in the world, one can no longer ignore the question of daily bread, that is, this very mercantilism with which all modern life is permeated through and through... The wings drooped... And besides the report on the trip to the congress on experimental pedagogy 70 (which I sent you, as far as I remember, in a timely manner, and if I didn’t send it, let me know, I’ll send it right away), and even small notes, the reprints of which were not made - reviews of student work for the Potebnya Prize and about the last years of life of the pedagogical department of the X East Phil Society 71 still did not publish anything. It's been a sad year... Thank you sincerely for your spiritual support; indeed, one can really regret that we are separated by a rather long distance: You would support me, the faint-hearted one. May the Lord bless you and your family and may He help you, although “slowly rushing” to finish your work as quickly as possible; when it is very obligatory, it is difficult 72. Dear father Pavel Alexandrovich! I received your article about Sofia’s service and reviews of student works 73, but haven’t had time to read it yet, because today or tomorrow I’m going to leave Kharkov for a vacation for two or three weeks to visit my relatives in Starobelsky district, where I will be happy to read your works 74. It’s somehow painful that you haven’t written a word about yourself for so long; it always bothers me, like a harbinger of something wrong. If you find a free minute, drop a word. Hello wife, kiss your child. on the postcard: Sergiev Posad, Moscow. lips Staff Sergievskaya, Ozerova village. in pencil: “receive. 1912.VIII.5. Serg. Pos." stamps: Kharkov 2.8.12; Sergiev Posad 5.8.12 Your letter truly unexpectedly came to me not only as consolation and moral support in my depressed, despondent mood, but also somehow rushed me to work, stirred up a whole whirlwind of thoughts, and some kind of unspeakable impulse of joy, unknown to me for a long time, came to my heart and my eyes filled with some kind of hot moisture. Pray, my dear, that this wave of spiritual uplift does not fall immediately, then I will be able to do super-strong work that is almost completely irresistible for me now. I would like to know in more detail the opinion of the “dreamers” regarding the real connection between the word and the essence, which for me has always been indisputable and obvious. And in general, introduce me more closely to this trend. In the summer, during a short vacation, I had “fearful” thoughts about the connection between language and theology, and I only consolidated some of them. Your kind proposals for the publication of my articles and cooperation in the “Theological Bulletin” are extremely tempting, but given my current ability to work in the field of higher movements of the spirit, I am afraid to promise anything. Most likely, I can give small reviews, and only if you send books and, to make it easier, give instructions on where to direct your attention. As for the grammatical trinity of persons, I have not seen anything about this in print from the point of view that interests us. But I like the question, and I will gradually look for an answer to it, and then I will share my thoughts with you. – I am sending you by this same mail 16 of my brochures and notes. 75 The rest are available in only one copy, b. g., trying out the pen, searching for my path. Don't demand it. A. Vetukhov, who loves you sincerely. Hello to my wife, I kiss my son and wish him good health. Staff Sergievskaya st., Ozerova village. in pencil: “receive. 1912.09.4." Don’t be angry or reproach that for so long you not only did not fulfill your pleasant and interesting request for me - to write a note about the book of Fr. Sobolev 76, but didn’t even write to you. There were so many difficult experiences, which we won’t talk about - they were already behind us, that I didn’t raise my hands to do any work, and for a long time I was completely unsettled. Book about. I read Sobolev immediately upon receipt, and then made a lot of notes in it, not yet warned by your letter about the need to return it; For the future, I ask you to impose payment in such cases, I am enclosing n stamps 75 κ., because it is easier for you to buy a new copy there instead of the one I damaged; I made a few notes, but... “Man only proposes, but God disposes.” I only came to my senses somewhat in St. Petersburg, where I spent all the Christmas holidays, attended meetings on family education 77 (I could give something about it for the Theological Bulletin), if you specify narrow questions. Please send me the “Theological Bulletin” by cash on delivery, as my proposal is to write it out for Kharkov. Commercial Unfortunately, the school was not accepted. There I again, after a long break, looked through the book about. S and sketched out an outline of the note. However, the mood that I always expect for work did not appear. These days, my father is leaving for St. Petersburg for two or three weeks, and that means my “cart” will be overloaded: I will have the hard and responsible (overtime) work of managing the entire household and administration of institutions for the care of the deaf and dumb. In view of this, I have somehow finished my notes and am sending them to you (in unfinished form) for careful review and editing. If you can make something useful out of them, rework them, correct them, so as not to put into circulation anything unworthy of your venerable and very respected magazine; Yes, and for me it would be unpleasant. If this is no good (I now myself, as I said above, find it difficult to evaluate myself, condescend to this state and do not complain about me), send and indicate what to redo or should we postpone this idea completely for now, at least until my father returns? I send the manuscript at the same time by registered parcel post. Live, my dear, happily and actively. Hello and best New Year wishes to you and your family. Write at least a few words, and at least sometimes remember in your prayers about the suffering slave Alexei. From A. Vetukhov (Kharkov, Lermontovskaya 18) stamp: Kharkov. 3.02.13; Sergiev Posad 5.02.13 If my notes about the book. O. Sobolev will go, send the proofs - I won’t delay. This is in addition to the previously sent letter and manuscript. God bless your physical and spiritual strength, you need to spend so much of it. Thank you for sending four books of the “Theological Bulletin” (10 and 11 for 1912 and 1 - 2 for 1913); regarding the first two, I was still waiting for news from you for what purpose they were sent. If this is the custom of your journal, I would ask you to make at least a small number of reprints of my note: several people have already asked me about this. If you still need my notes, send suitable material for the holidays, when I can better manage my time. Yes, if you have a free minute, write at least a few words. I wish you to fast and celebrate the Great Holiday with a bright, triumphant soul. at the conv.: Sergievsky Posad. Moscow province To the editor of the Theological Bulletin. stamp: Kharkov 29.3.13; Sergiev Posad 31.3.13 Quite unexpectedly today I received a fee from the translation of the Editorial Board of the Theological Messenger for my note about the book. O. Priest Soboleva. I am enclosing a receipt for the nominal amount (23 rubles 5 k.) of the fee. Of course, with the fee, the prints, if they are made, will be charged to my account. If you send me another note for Easter, I’ll look through it willingly, and I’ll probably be able to give the note itself only for the June book or future books. I don’t dare take up any more of your time. I ask you to write at least two or three words as soon as possible. To the editor of Theological Bulletin stamps: Kharkov 1.4.13; Sergiev Posad 3.4.13. Pogodin’s book “Language as Creativity” 78 at the time I received your postcard was already lying on my table, and I was thinking, if I got through it, to give you a note about it. Ergo 79, we think like one. Of course, if a more extensive note - an article - is desired, one cannot be ready earlier than for the August or even September book. If it is suitable, write, then I will read it, comparing it with something similar. I hope that in the summer you will be somewhat freer and at least write two or three words about yourself. In the meantime, I didn’t expect anything from you other than a short postcard, because at the moment I myself am extremely overwhelmed with work, which has become especially complicated due to the growth of institutions for the deaf and dumb, in one of which we have completed a church in honor of the Ascension of the Lord 80, and on May 19 we need to arrange its consecration, very solemn (with a bishop’s service), and therefore very troublesome. I wish you from the bottom of my heart the physical and spiritual strength to lead your responsible life. P. S. Our university’s senior associate professor E. G. Kagarov 81 was very interested in some of your works, but was embarrassed to contact you with an exchange offer. Don't complain that I directed him to address you directly. priest Fr. Pavel Florensky. From A. Vetukhov. Kharkov, Lermontovskaya, 18. in black ink: “receipt. 1913.V.17". stamps: Kharkov 15.5.13; Sergiev Posad 17.5.13 Please accept my warm thanks for “Apology of Faith” 82. It contains for me answers to some significant questions that arose when studying different aspects of language and its life, and in particular to one that was thrown out in passing (and not entirely understood by me) in one of your letters. on the postcard: Sergievsky Posad. Moscow lips Staff Sergievskaya, Ozerova village stamps: Kharkov 16.5.13; Sergiev Posad 21.6.13. I am increasingly amazed by your deep understanding of language, its essence, although you are not a philologist. But how many “real” philologists you have who can’t get these ideas into their heads! Of greatest interest not only to me personally, but also in general, for the cause, for instilling these views in wider circles, would be sketches of how you managed to penetrate these depths, what are the gradual stages of this penetration. I absorbed them “with my mother’s milk” and therefore it is difficult for me to analyze and highlight individual moments. As for Baudouin de Courtenay, 83, by the way, long ago remade in “Baltuin de C-é”, I think he has no sense of language, which is also reflected in his spelling reform and inclination towards artificial languages, which are disgusting even to those superficially familiar with real linguistics; finally, his damage to Dalevsky Dictionary 84 is a grave sin... A huge influence on cultural savagery, as I view the modern understanding of the foundations of the human (“human” - S. Sh.) spirit (the relationship between language and thought) - is, in my opinion, in the excessive development and passion for irreligious natural science, which generally belittles the humanities; Thus, at a mathematical congress, a competent person noted the amazing phenomenon - from observations of the historical past of thought - that when the wave of natural science rises high, the taste, interest and understanding of pure mathematics declines. I would like to hear your opinion on this issue. In general, the wave of utilitarianism is not beneficial to the highest aspirations of the spirit. Pogodin 85 I’m slowly reading, maybe the Lord will help me say something useful - a lot is seething in my head, but will I be able to pour it out... From A. Vetukhov. Kharkov, Lermontovskaya 18. in pencil: “1913.VI. 12. Serg. Pos." stamps: Kharkov 10.6.13; Sergiev Posad 12.6.13. With God's help, during three weeks of living “free” in the complete silence of a remote village, with my uncle, a lonely priest, I managed to convey on paper, in accordance with your desire, what came to mind when reading Prof. Pogodina about language. It came out “broadcasting” and “noisy,” which is natural, since for a concise and harmonious presentation it would require living much longer in such an environment, which is hampered by many circumstances. Read carefully so that the article does not leave anything unworthy of those great ideas that we are trying to serve to the best of our ability and, of course, do not hesitate to cross out what you find generally unsuitable. And order the proofs to be sent to me, because after all, “all understanding is at the same time misunderstanding” and perhaps more “understanding” needs to be done, avoiding misunderstandings. If the article, after your strict criticism, is considered suitable, put it into print (I ask, following the example of the previous one, to make reprints) 87 ; otherwise, please send the manuscript back. As for your second “insistence” - to put your notes on the philosophy of language in order and publish the book “Language and ...”, things have progressed very little forward: you managed to make a few more sketches - fragmentary comments - in addition to what you did last year in the same wilderness. If we manage to get here next summer (for the whole year), perhaps this work will get better. It’s too hectic at home, and that’s why lately I haven’t been writing almost anything that requires uplifting or “inspiration.” Thank you very much for supporting in me with your invigorating words and wishes, at least to a small extent, faith in myself, the desire, although at times almost through force, to throw off the burden - the scum of life and, at least for a short time, enjoy being in a certain height of spirit. Live happily with your whole family. God bless you. on the envelope: Sergiev Posad. Moscow lips Staff - Sergievskaya, Ozerova village. Kharkov, Lermontovskaya, p. d. Your letters somehow always invigorate me and come at such moments, or more precisely, periods of my life, when I especially feel oppressed by its hardships and adversities. In recent years, I generally live by some kind of higher power: I have far less time for sleep and physical rest than normal, and there’s nothing to say about mental rest. Meanwhile, more and more people place more and more trust in me, hopes, and requests from various people, so that it somehow becomes even creepy, even scary for the faith of these people in my, essentially extremely modest, strengths and skills. Do not forget me, weak and ailing in soul, in your prayers, perhaps I will get stronger... Then, perhaps, I will find the strength to say and do something for your brainchild - the “Theological Messenger”. In the meantime, I only read in it what interests me closely, and am completely unable to take in the entire magazine with my attention. Of course, I will do my best to contribute to your exciting task of gathering the “remnant of the faithful” around him. Write in the most general terms what you most need from the “little things”, and I will talk with the locals and write to someone. You have already captured one of these: E. Kagarov, 88, who recently met me and somehow quickly began to get along, makes the most pleasant impression on me with the freshness of his perceptions and genuine love for what he does. I told him a lot about you and advised him to establish scientific connections. I finished the proofreading and will send it tomorrow. I send 5 copies at a time. - the top one with the inscription - to you, the rest - to whomever you find necessary to distribute, the textbook I published, at various insistences, for the 4th grade 89. I would very much like to ask you to quickly and carefully review it critically and let me know your opinion. M. N. P. 90 offered a prize for such a textbook. (The deadline for submitting it to the Ministry is no later than November 1.) She seduced a number of professors. (I know one from Kharkov, one from Yuryev) and they presented their works (not letting them into circulation for fear of competition. It seems to me necessary to do just the opposite, which is what I say in the preface: but things have delayed me. And so I would like to hear from you whether to put my textbook into competition with the professor’s, whether it is worth it and what is desirable and necessary to improve in it. Otherwise, you can accidentally, due to various circumstances, receive a prize and then create widespread advertising for a completely worthless thing. This is what I fear most. at the conv. Sergievsky Posad. Moscow province From A. Vetukhov. (Kharkov, Lermontovskaya, 18.) in pencil: “receive. 1913.IX.24". stamps.: Kharkov 21.9.13; Sergiev Posad 24.9.13 1910, April 9 Sergiev Posad Dear Alexey Vasilievich! “Heinrich Schliemann 91 was an amateur. But his excavations are known to be of great importance in science e.t.c.” This phrase of the young scientist E. G. Kagarov (Hermes, 1909, No. 17) 92 made me think: if Schliemann, who devoted his whole life to the study of Troy, reread and almost by heart learned everything that could be learned, and confirmed his enthusiastic views with direct excavations, - if he is an amateur, and E. Kagarov, who published several compilation articles - scientist, then doesn’t this prove the uselessness of the title “scientist”, its conditional and relict character? Aren't “scientific” theories nothing more than the theories of the same Schliemanns, but only devoid of inspiration, impersonal and lagging behind spiritual reality? 30 years ago Schliemann was an “unscientific” figure. But now, when they use his views (in everything essential), but do not have his inspiration and fervor, these views turn out to be “scientific” and it is declared that Schliemann has not grown up to them. These (here?) thoughts, on which I fell asleep, upon awakening aroused in me the desire to finally answer you (in chaotic, confused words) to your old question, what, in my opinion, should be the new direction in the study of religion 93. The first, methodological characteristic of this direction, like any other, should be moral. The study of religion should be based on the living conviction that if people lived, suffered and rejoiced at something, then a priori 94 it should be assumed that this “something” had some meaning and that the task of the study is precisely to understand this meaning of religious value (“sacred”). In other words, since every science is based on postulates, the science of religion is based on the postulate about the specific (that is, revealed in life) value of the human personality - about the image of God in man. Or, in other words, the conviction “that always and in the whole world man was a man, and not “cattle” (however, perhaps animals do not fit into this “scientific” category). This “fundamental principle” of the science of religion has as its task to displace the fundamental principle unconsciously or consciously adopted by the prevailing theories, namely: “every man is a beast (except me, the author of such and such a work).” “Man has always and everywhere been a beast” and also: “Here, my friend, Ivanushka,... e.ct.” (Mme Prostakova), although in a joking manner, but I, my dear Alexey Vasilyevich, seriously express my conviction that this premise, no matter how magnificently scientific it dresses itself, is really (hereinafter crossed out in the original - “stands.” - S.Sh.) is placed at the forefront of scientific theory, despite all the loud slogans about “equal rights” and this or that number "freedom"... 1910, April 11. Palm Sunday. To understand the religious soul of a famous people of a certain era, it is necessary, first of all, to treat this people, their judgments about themselves, as a human being, that is, to trust their words. This establishes the second principle of the science of religion, namely, not to move from the realm of religious facts to the realm transcendental for religion (not to allegorize); in other words, a religious fact must be accepted and studied as a precisely religious quantity, as a quantity (sui generis) 95 that cannot be reduced to foreign quantities. In this sense, we can say that the science of religion must abandon the dogmatic point of view, according to which there is and can be found a certain “essence of religion” (that is, a foreign, non-religious quantity that supposedly explains religion) and pose a critical question: “Can this “essence” be found? The experience of history has already shown how fruitless, fantastic and contradictory attempts are to find this “essence” of religion: theoretical research establishes that it cannot be otherwise. And from here arises the already mentioned second principle of the science of religion, namely: to study religion as religion, and not as disguised natural science, or politics, or morality, and so on. But how exactly does one study religion as a religion? The answer to this, I believe, should be like this: “religiously.” This laconic answer contains the third principle of science, which can be characterized as the principle of comparative study, but not externally comparative, but internally comparative. From the area of ​​personal experiences, from religious congeniality, only we can draw material for “explanation”, or more precisely, for interpretation, for reconstruction of religious phenomena of antiquity. But the question is, how exactly to achieve the brightness and clarity of such experiences? The fourth principle answers this: “ascetically,” that is, practically, through practice for studying the phenomena of religious life. Firstly, through asceticism, one must acquire, through asceticism, a general sensitivity to religious phenomena in general, and secondly, through an appropriate environment and partly through life, one must develop in oneself special perceptions of a given range of religious phenomena... Let me say somewhat arrogantly that most books about religion are reminiscent of the well-known folk proverb about the sweetness of crow's feet. And, strangely enough, while every physicist who did not see the experiments he describes was ridiculed, religious researchers can often discover with impunity that they have not even touched with the tip of their little finger those phenomena about which they talk freely; but given the subtlety and elusiveness of the religious movements of the soul, it is infinitely more important to perceive them personally than the crude and easily taken into account phenomena of the physical world. And so on - you can write endlessly on this topic, but I think that I have answered your question in basic terms. It is difficult for me to express how grateful I am to you, dear Alexey Vasilyevich, for your kind attitude towards me. I received the letter. Overwhelmed with work - student essays for the semester, printing, preparing a book about Archimandrite Serapion Mashkin and his philosophy 96 and other upcoming literary affairs. Pavel Florensky, who loves you. 1910, April 15. Maundy Thursday. Night. Christ is Risen, dear Alexey Vasilyevich, since I do not hope to have time to write again before Easter, I congratulate you on the “triumph of triumphs” in this belated letter and wish you joy, peace and silence. Dear Alexey Vasilievich, Almost every day I remember you with love and think with remorse that I did not write a letter again. You probably yourself know what life is like in the village, and even as a guest. To be a guest in the village means to be doomed to idleness. So I do: I spend the whole day without having a free minute; and if you ask yourself what you did, you don’t know what to answer. You yourself know that the idleness of us Russians is very high, and from a guest in the village, both by position and by etiquette, maximum idleness is required. True, I think – a lot and persistently. But it seems that all these thoughts are fruitless. I think that all those relationships between people who surround us are impossible; that there is no strength to reconcile with them, even if there was a desire, that there is some way out. But I practically don’t see how to approach him, I don’t know. But the feeling all the time is as if you are living in an airless space: you are suffocating, although I must say frankly that the people around me, now as before, are good, attentive, simple people, and in general, from the point of view of “reality,” leave nothing to be desired. Everything that we think about science is perhaps thought in vain, and here’s why: science, undoubtedly, is only a facet, the surface of life, and it cannot be other than the entire depth of life. It is impossible to talk about “real” science until there is “real” life: after all, every society is worthy of its own science. And if “professorial” science reigns in our society, then this serves society right: whoever sows the wind reaps the storm. But if you allow me, to vent my soul and fantasize a little, I will describe what kind of structure I imagine the “academic collegium” to be. This is a community in which life is not separated from science, and science is not separated from education; it is something in which there is no “differentiation and specialization”, but is simply a vivid expression of individual temperaments, interests and abilities. At the head of the community are elders, “ordained.” Near them are a number of concentric circles of listeners, educated up to and including children. They all look closely at how the elders do their work and participate in it to the best of their ability; the entire community is captured by one interest, works together, and at the same time it runs its own economy and generally maintains its existence on its own. Only life itself at any given moment shows what and how to do. The common engine of all is spiritual life, which is achieved in different ways and to different degrees by members of the community. In a word, this is either a monastery (not excluding family life), or a Pythagorean union, or a group of medieval students near a master... Now, I don’t have time to finish the letter: now there’s an “opportunity” to go to the post office, and who knows when you’ll get a second one. My address for now will be: Zhelobovo station. Syzrano-Vyazemskaya railway, village of Kutlovy Borki, to V.M. Giatsintov, for transmission to me (but do not send registered letters). Still, I hope, if there is the slightest opportunity, in mid-August (and maybe earlier) to come to you. I really want to see you and only difficult (moral) circumstances prevent me from leaving 97. Pavel Florensky, who loves you The village of Troitskoye, Ryazan province. I don’t know if I sent you “ditties” and other brochures 98. Karsky Evfimy Feodorovich (1860–1931) – philologist, Slavist, originally from the clergy. He received his education at the Nezhin Historical and Philological Institute in the department of Slavic-Russian philology. Since 1894 - professor at the University of Warsaw in the department of Russian and Church Slavonic languages. Since 1916 - Academician of the Russian Academy of Sciences. Since 1905 - editor of Russian Phil. Messenger". The main works of the scientist: – Western Russian translations of the Psalter in the 15th–17th centuries. Warsaw, 1896 – Samples of Cyrillic writing from the 10th to the 18th centuries. Warsaw, 1902. – Essay on Slavic Cyrillic paleography. From lectures, reading. at the Warsaw University. Warsaw, 1901, etc. This refers to the work of A.V. Vetukhov “Conspiracies, spells, amulets and other types of folk healing based on faith in the power of words. From the history of thought." Warsaw. Vol. 1 – 2. 1907. – 522 p. This extensive work of Vetukhov was published on the pages of the Russian Philological Bulletin from 1901 to 1907 from issue to issue, and then came out as a separate publication. The archive of A.V. Vetukhov (Central Scientific Library of KhSU) contains draft records mentioning the publication “Conspiracy.” Part 3. Issue. 1.x. 1933. Interestingly, there is also a note “Published by the Moscow Anti-Religious Publishing House.” However, the manuscript itself, as well as the publication itself, is missing. Obviously, it still did not come out of print. U. Mansikka is an associate professor at the University of Helsingfors, and has studied Russian conspiracies for many years. Author of several works, such as, for example, “Representatives of the evil principle in Russian conspiracies. St. Petersburg, 1909, publications in the magazine “Living Antiquity”. His work is Über russische Zauberformeln mit Berück sichtigung derBlut und kerrenk ungsstgtln.” Nelsingfors, 1909. – 316 p. published several times. A.V. Vetukhov tried to translate this work into Russian. However, this plan was not fully realized. In 1915, U. Mansikka worked in the library of the Moscow Theological Academy in Sergiev Posad. It can be assumed that he was also familiar with P. A. Florensky sint judiein libera (lat.). – they are free. We are talking about the Moscow Theological Academy, where in the fall of 1908 P. A. Florensky began giving lectures on the history of philosophy. Experience of Orthodox theodicy. Pillar and Statement of Truth. – 251 p. Defended as a master's thesis outside Ch. "Sofia". "Path". 1914. – 814 p. Publications differ from each other: – in the composition of chapters and notes; the presence of lyrical introductions or their absence; semantic and stylistic editing of the main content. “The textual composition of 4 editions has never been carried out by anyone,” wrote his biographer and grandson, Abbot Andronik. Judging by the date of the letter, A. Vetukhov could have read either the first version or the publication of the chapters of “The Pillar” in the collection “Questions of Religion.” Vol. 2. M., 1908. – pp. 223 – 384. In this edition, 7 “letters” were published, i.e. chapters: “Two Worlds”, “Commonwealth”, “Trinity”, “Light of Truth”, “Comforter”, “Contradiction”, “Gehenna”. The book “The Pillar and Statement of Truth” brought the author wide fame, causing the most contradictory judgments (from extremely enthusiastic to offensively negative). In a review of his candidate’s essay, Professor S. Glagolev noted: “A gratifying fact testifying to the power of religious life is Florensky’s essay “On Religious Truth”... It will be welcomed by everyone who holds religion dear and for whom religion is not just an abstract theory.” And the review ended with the words: “The author’s work needs development, substantiation of many provisions, changes in details, but what the author has already done is an extremely valuable contribution to Orthodox theological science.” (“Theological Bulletin” 1909, No. 4, P. 129 – 135.) Potebnya Alexander Afanasyevich (1835 - 1891) - Ukrainian and Russian philologist - Slavist, corresponding member. St. Petersburg Academy of Sciences (1875), philosopher. Developed problems: language and thinking, the doctrine of the “internal” form of the word, author of works on folklore, ethnography, general linguistics. Potebnya was rightly considered “the largest original figure of Russian thought and science.” The influence of his ideas was profound and fruitful for philologists and philosophers. A.V. Vetukhov was considered by his contemporaries to be a “convinced Potebnian.” P. A. Florensky treated the personality of the scientist, his creative heritage, his ideas with great attention, interest and reverence. In his own works, he would repeatedly refer to Potebnya (see “The Pillar and Statement of Truth”, etc.). Vetukhov graduated from the historical and philological department of the Kharkov Imperial University in 1892. He was one of the last zsheniks of A. A. Potebnya. A. V. Vetukhov’s candidate essay was called “Folk lullabies.” On the recommendation of Prof. N.F. Sumtsov it was published in the journal “Ethnographic Review”, and then came out as a separate publication (X. 1892). honoris causa (lat.) – out of respect for merit “... I come from a well-born spiritual family” - A.V. Vetukhov came from a family of hereditary clergy, both on the paternal and maternal lines for several generations. Viewing the “News of the Kharkov Diocese” from 1884 to 1916 made it possible to establish the following: – Mikhail Vetukhov (grandfather), Honored Archpriest of the diocese; – Vasily Vetukhov (father), archpriest, rector of one of the largest churches in Kharkov - Nikolaevskaya, and upon arrival in Kharkov - teacher of the law, the first priest of the Panteleimon Church built under him on the sands. It was thanks to his efforts that the construction of this church was completed. Father and son were builders of the Church of the Ascension of the Lord near Chuguev, in a school for the deaf and dumb; – Pyotr Mikhailovich Vetukhov (uncle), priest of the Bakhmutovka settlement, Starobelsky district. Alexey Vasilyevich visited Bakhmutovka more than once. In 1893, Vetukhov published the brochure “Talks of the settlements of Bakhmutovka and Novaya Aidara of the Starobelsky district.” On the maternal side: - Gabriel Popov (great-grandfather), priest of the Alekseevka settlement, Starobelsky district, church builder of the Church of St. Nicholas. Sloboda residents respectfully and lovingly called him “father the church builder.” In 1850, Father Gabriel wrote a petition addressed to Archbishop Philaret with a request to bury him near the church with which his entire life was practically connected. The petition contained the following resolution: “The virtuous old man, when God sends him the end of his life, should be buried in the very church for which he cared so much and for which he sacrificed his labors and property.” Priest Gabriel Popov died in 1867, two years before the birth of Alexei Vetukhov. He will be replaced in his post by his eldest son Georgy, Alexey Vetukhov’s “beloved grandfather”. Georgy Popov (grandfather) will live a long and labor-filled life as a humble rural priest, open a parochial school for peasants, complete the construction of the St. Nicholas Church, and renovate the iconostasis. In memory of his deeply revered father, he will name his son Gabriel, who will also be a priest, a teacher of the law in Starobelsk, a preacher, a great enthusiast of public education, and a prominent figure in the district. In 1893, Alexey Vetukhov will publish another brochure, “Talks of the Alekseevka settlement of Starobelsky district,” as a result of his observations of the residents of the village, where he repeatedly came to visit his grandfather. For information about the life of his ancestors, see “The Life and Work of Peasants of the Kharkov Province. Essays on the ethnography of the region. Ed. V.V. Ivanova. Ed. Kharkiv Gubernsk. Statistician Committee. (Information on Starobelsky district). X.1898. intima (lat.) – the deepest, narrowly personal, sincere. “Philological Notes” – (1860 – 1916). Voronezh. Journal of research, reasoning, observation and criticism in Russian language and literature. Founded by A. A. Khovansky. Came out 6 times a year. "Russian Philological Bulletin" - (1879 - 1917). Warsaw. Published by the University of Warsaw and the Educational District. Before 1904, ed. Prov A.I. Smirnova. Since 1905, edited by prof. E. F. Karsky. Subtitle: “educational and pedagogical journal.” Came out 4 times a year. In the announcement, the editors noted: “The subject of the magazine is language, folk poetry and other literature, literature of Slavic tribes; – materials and research, criticism and bibliography, scientific chronicle; - pedagogical department. A. V. Vetukhov was associated with this publication for many years. His works were published on the pages of the magazine from 1893 to 1913 and he published more than 10 works; and his most important work - “Conspiracy, spells and other types of folk healing based on faith in the power of words” - was published from 1901 to 1907 in each of its issues, before it was published as a separate book. The pages of this magazine also published a polemic about another of his books, “The Beginnings of Russian Grammar.” X.1909. “Ethnographic Review” - (1889 - 1916) periodical publication of the ethnographic department of the Imp. Society of Lovers of Natural History, Anthropology and Ethnography, comp. at Imp. Moscow University. Moscow. Came out 4 times a year. All these publications published works by A.V. Vetukhov, only the publication “Notes of the Kharkov Imperial University” denied him this. The titles of A. V. Vetukhov’s works, which primarily attracted the attention of P. A. Florensky, quite eloquently reveal the range of topics and issues during this period: Language, poetry and science. X. 1892 (No. 6) About the new semantics of M. Breal. X.1899 (No. 12) Philosophical questions in the light of language. Warsaw, 1899 (No. 13) More on the question of particles and proverbs. Warsaw, 1900 (No. 15) From ethnographic materials on the Kharkov province. X.1905 (No. 20) N. F. Sumtsov as a researcher of folk life and culture. Х.1905 (No. 21) Obviously, we are talking about the work of A. Vetukhov “A. A. Potebnya: Died 29.X1.1891.” Warsaw, 1898. 59 p. The brochure contained: a list of printed works by A. A. Potebnya, indicating the most important reviews about them and popular articles on the same topics; list of published works by A. A. Potebnya; review of articles dedicated to the memory of A. A. Potebnya. It was a separate reprint of the Russian Philological Bulletin, where it had been published before. A few years later, A. Vetukhov will prepare and publish another brochure: “From the memoirs of A. A. Potebnya, one of his last listeners, R. I. Kashireninov” (d. 06.24.1896). X.1913. This work of his was a tribute to the memory of not only the teacher, but also the fellow student with whom A. Vetukhov studied, “...Gechtman is my contemporary at the university...” – In 1893, G. N. Gekhtman received a silver medal for his candidate’s essay on the topic “Mental movement in Rus' in the 16th century.” upon graduation from the university (see Faculty of History and Philology of Kharkov University for 100 years 1805 - 1905. X. 1908. P. 159), Florensky, together with Gekhtman, took part in the organization of a scientific circle, which he mentions in his memoirs (see the chapter “Collapse” - P. Florensky, To my children. Memoirs of past days. M., 1992. P. 243). “...thank you for your brochures...” – One can only guess which brochures Florensky sent to Kharkov. Obviously, reprints of his early articles: About superstition. – New Way, 1903, No. 8. Spiritualism as anti-Christianity. - New path. 1904. No. 3. About infinity symbols. - New path. 1904. No. 9. About one prerequisite for a worldview. - Scales. 1904. No. 9. About types of increase. – Theological Bulletin. 1906. T. 2. No. 7 – 8. To the honor of the highest rank. Letters of Archimandrite Serapion Mashkin. – Sat. Questions of religion M., 1906. Issue. 1. pp. 143 – 176. Questions of religious self-knowledge. S.P. 1907. Anthony of the novel and Anthony of the legend. – Theological Bulletin. 1907. No. 1. Joy forever. S.P. 1907 Universal human roots of idealism. – Theological Bulletin. 1909. No. 2 Kant's cosmological antinomies. Theological Bulletin. 1909. No. 4. Ancestors of philosophy. - Right there. “...it was the same with grammar” This refers to the work on the book “The Basics of Russian Grammar. Syntax and etymology". X.1909. This publication immediately attracted the attention of both teachers and critics. It gave rise to heated controversy. Thus, on the pages of the “Journal of the Ministry of Public Education” responses to Vetukhov’s book were twice published, and absolutely polar ones. A.P. Nalimov (“Zh.M.N.P.” 1909, No. 4) considered this “concise and informative essay a grammatical Phenomenon.” While I.F. Annensky (“Zh.M.N.P.” 1909, No. 6), being the director of the Tsarskoye Selo gymnasium, gave a sharply negative review, expressing the opinion that this publication is inadmissible in the libraries of educational institutions, since it differs sharply from other literature on the same issue. P. Florensky, in his review of A. Vetukhov’s book, called the author “a specialist in philosophy and psychology” and admired “internally truthful images” that themselves “cling to thought.” “...following the example of Troyan the barber” - Hero of the fairy tale about Trojan. In the folk poetry of the Slavs, Troyan was a type of truthful king. The image of Troyan is found in one of the Slavic editions of “The Walking of the Virgin Mary in a 12th-century manuscript.” In Scandinavian mythology, he is identical with the giant and the dragon. He was often ranked among the pagan deities. Troyan is also mentioned in “The Tale of Igor’s Campaign” (see Afanasyev. Poetic views of the Slavs on nature. M. 1868. Vol. 2). “The theory of literature has matured in me...” – This refers to the book by A. Vetukhov “The Life of the Word. Fundamentals of the theory of literature for school and self-education.” X.1910. In his review of the book, S. Kazansky noted that “the book pays attention to all the main issues of the theory of literature,” and “all issues are covered clearly, accurately, correctly.” The “well-known originality” of many of the author’s expressions and statements was also pointed out. Particularly interesting to the reviewer was Vetukhov’s desire to present all the existing diversity of literary types “as if it were a living organism, the parts of which are in close internal connection with each other” (see “Russian Phil. Bulletin”. Warsaw. 1912. No. 1 P. 53 – 54). “...for the review in “B.V.” Please accept my warmest thanks..." – P. A. Florensky’s review of the book “The Beginnings of Russian Grammar” (Kh. 1909) under the title “New Book on Russian Grammar” was published in “Theological Bulletin”, 1909, No. 5. pp. 138 – 145. Unfortunately, neither the photo of A. Vetukhov nor the photo of Florensky that they exchanged were found. Troitsky Sergei Semenovich (1881 – 2.H.1910). Son of a priest Tolpygina, Nerekhta district, Kostroma province. In 1903 he entered the MD A. He was the closest friend of P. A. Florensky. At one time they lived in the same cell. In 1906, while visiting his native village of Troitsky, Florensky preached the sermon “Temple of the Holy Spirit” at the consecration of the church in the village. Tolpygina. His inspired and poetic word expressed a thought that was infinitely close to both him and A. Vetukhov: “Remember, brothers, that it is you who are the sacred church of God. Like a magnificent banner, raise this thought in your mind incessantly, and it will completely destroy vices: “This way you will conquer!” (course. P. Florensky. – S.Sh.) And the sermon ended with the words: “By cleaning and washing one church, we must also cleanse another church; When praying in a stone house, we must not forget that the other is even more a house of prayer. And, assigning guards to one, we must protect the other even more carefully from theft” (Journal of the Moscow Patriarchate. 1986. No. 5. P. 32). S. S. Troitsky graduated from the Academy a year earlier than Florensky and received an invitation to Tiflis, where he worked as a Russian language teacher in the 1st gymnasium. On July 6, 1909, he married Pavel Florensky’s sister, Olga. He was killed by an abnormal student, and Florensky took his tragic death hard. In “The Pillar and Ground of Truth” a number of chapters are written as if in a living dialogue with him, and the address “Friend” can be found more than once. “...I will say deep thanks to you for your “Roots of Idealism...” - The work of P. A. Florensky “The universal roots of idealism” was published in the “Theological Bulletin” (1909, No. 1 – 3). And then it was published as a separate brochure in the same year and was a revised text of the test lecture he gave on September 17, 1908 at the MDA. In it, Florensky showed extraordinary special physiological knowledge and abilities in considering philosophical problems. In this work, he first refers to A.V. Vetukhov’s research on “Conspiracy.” He wrote: "... although it seems to me not appropriate to equip this lecture with book references, I must make an exception for the recently published book by A. Vetukhov, remarkable for its integrity, “Conspiracies...” (my course. - S. Sh.). And then: “Here the reader will find an abundance of raw material and a detailed, although not completely exhaustive, bibliography. Unfortunately, I had to get acquainted with this book on reading his lecture." “The experience of modern life...” – Obviously, we are talking about a plan that was supposed to be a series of articles. A fragment of this plan is the work of Π. A. Florensky about Elder Isidore. In the life of “Abba Isidore” he traced how “holiness is refracted in everyday life.” Elder Isidore was Florensky’s spiritual father from the time of his admission to the MDA. Almost immediately after the death of the elder (he died on February 3, 1908), Pavel Florensky began work on the “biography” of the elder. 0n wrote: “All gracious and beautiful in his goodness, he gave me in my life the firmest, most undoubted, purest perception of the spiritual personality.” His “Tale” is an attempt to revive the ancient hagiographic genre and at the same time is evidence of the author’s deep interest in the people’s soul and culture. Almost all sections of this work were published in the magazine "Christian" in 1908 - 1909 (1908, No. 10 - 12, 1909, No. 1, No. 5). A separate print entitled “Salt of the Earth” was published in Sergiev Posad in 1909. It was noticeably different from everything that Florensky wrote at that time. The study of the “experience of modern life” was of keen interest to A. V. Vetukhov. "Journal of the Ministry of Public Education" (1834 - 1916). St. Petersburg Ed. monthly. Ed. Since 1867, the Department of National Education of Russia has included, in addition to government orders, departments of pedagogy, criticism, bibliography, and modern chronicles of the educational process. P. Florensky. “The salt of the earth, i.e. The story of the life of the elder of the Gethsemane monastery, hieromonk Abba Isidore, collected and presented in order by his unworthy spiritual son Pavel Florensky.” S.P. 1909. P. Florensky. “New book on Russian grammar” – Rec. on the book A. Vetukhov “The beginnings of Russian grammar.” – Theological Bulletin, 1909. No. 5. P. 138 – 145. A.V. Vetukhov was a member of the board of trustees for the improvement of schools for the deaf and dumb in Kharkov and throughout the Kharkov diocese. He actively helped his father, Archpriest Vasily Vetukhov, who headed this guardianship, in this. For more information about the activities of the Vetukhovs, see the publication: S. Sholomov. “The imperishability of things” – Vitchizna. 1992. No. 10. P. 130 – 131. “...a note in the local magazine “Faith and Reason”...” – An obituary was published in the “Leaflet for the Kharkov Diocese” of the theological and philosophical journal “Faith and Reason” (1899. Vol. 3. Issue 21. pp. 578 – 583). The author was not indicated. Vetukhov complained in vain that the editors did not retain the name, since in the traditions of this publication there was uniformity in reports about the death of persons of clergy rank. Messages of this kind were included in the title – “obituaries”. “Min. Nar. Enlightened." – Ministry of Public Education. "AND. Min. Nar. Education” – Journal of the Ministry of Public Education. intima (lat) – the deepest, narrowly personal, sincere We are talking about the book Π. A. Florensky “Collection of ditties of the Kostroma province of Nerekhta district.” Kostroma, 1910. According to Florensky, when studying folk art one cannot look down on the people. Science must delve into folk wisdom, which in its integrity is always ahead of science,” he wrote in the introduction. And this judgment of his especially brings ero closer to A.V. Vetukhov. The preparation of this edition of Florensky was largely the result of the latter’s advice. “...accept my warm gratitude for Markov too...” – Markov Aleksey Vasilievich (1877 - 1918) - ethnographer, literary historian, teacher of the Tiflis Higher Women's Courses. Author of interesting works, some of which were published on the pages of the “Theological Bulletin”: – Determination of the chronology of Russian spiritual poems in connection with the question of their origin. Poems about the brave Egor, about Adam, about unforgivable sin and the cry of the earth. Lyric verse “I am for your sake, Lord.” Apocrypha "Instruction against drunkenness." Poems about St. Friday and the worker Fr. Basil of Caesarea. – Theological Bulletin. 1910. No. 3, 6, 7, 8. Questions about the authenticity of church documents included in the Novgorod Chronicles. – Theological Bulletin. 1911. No. 6, 9, 10. The book “Poetry of Veliky Novgorod” by A. V. Markov was published in 1909 in Kharkov, and the first publication was on the pages of the “Collection of the Kharkov Historical and Philological Society” (vol. 18). Obviously Π. A. Florensky drew Vetukhov’s attention to this author. Subsequently, A. V. Markov was published on the pages of the Russian Philological Bulletin. Sergei Semenovich Troitsky - was in correspondence with Vetukhov. Most likely, their correspondence began on the recommendation of Pavel Florensky. The archive preserves two letters from S. Troitsky (dated August 27 and September 6, 1909) - the fund of A. V. Vetukhov of the Central Scientific Library of KhSU. On August 27, 1909, Troitsky wrote to Kharkov: “... if Pavel leaves the Academy, it will be a great loss. I feel very sorry for him: it’s difficult for him to fight...” One can only guess what kind of struggles we are talking about. And on September 6, Troitsky confidentially admitted: “... I’m terribly afraid for Pavel Alexandrovich. I don't know what's going on with him. I’m very sad about this... I love him very much and sometimes I grieve a lot. I’m used to being spiritually with him...” In 1909, Florensky was visiting a friend in Tiflis and, obviously, planned to stop in Kharkov along the way to personally meet Vetukhov. However, this trip never took place. cuiopce suum (lat.) – to each his own. ...“the theory of literature is maturing” – A. Vetukhov was working at this time on a book, which he soon published under the title “The Life of the Word. Fundamentals of the theory of literature for school and self-education.” X. 1910. V. P. Mansikka was a regular contributor to the magazine “Ethnographic Review” and “Russian Philological Bulletin”, the same publications where A. Vetukhov was published. Perhaps we are talking about the book. S. Zhikhareva “On the doctrine of menstruation.” St. Petersburg 1896. Collection of Information about the Caucasus. Ed. Stat. Committee. Ed. Zeflitsa. Tiflis, 1871 – 1886. T. I – X. T. X. The most ancient legends about the Caucasus. 1881. Obviously, P. Florensky advised A.V. Vetukhov to turn to this publication. . Reviews Π. A. Florensky's student works were published in the “Protocols of the meetings of the Council of the Moscow Theological Academy”, on the pages of the “Theological Bulletin”, as well as in the “Collection of meetings of the Academic Council of the MDA”. Currently, these publications are a true bibliographic rarity. We have compiled a chronological list of Π reviews. A. Florensky on candidate and student essays of MDA students, published in the “Theological Bulletin” from 1910 to 1916: No. 1. 1910. Based on the essay by Sergei Naumov on the topic “The Cult of Dionysus in Greece.” No. 11. 1910. Based on the essay by Evgeny Sinadsky on the topic “The mystical-monistic system of philosophy of Karl du Prel and the mysticism of Christian ascetics.” No. 3. 1911. Based on the essay by Sergei Rubinsky on the topic “The logic of pure knowledge and religious truth. Cohen's pan-methodism and its criticism." No. 12. Based on the essay by Vasily Giatsintov on the topic “The transcendental subject and the empirical subject.” No. 1. 1912. Based on the essay by Vladimir Ilyinsky on the topic “Human nature according to Russian folk views.” No. 3. 1912. Based on the essay by Mikhail Semenov on the topic “Types of modern occult movements in Russia. Analysis and critical assessment." No. 12. 1912. Based on the essay by Sergei Golovanenko on the topic “The Problem of Experience. Scientific and universal experience." The end of the review is No. 1. 1913. No. 1. 1913. Based on the essay by Alexander Danilovsky on the topic “History of teaching philosophical sciences in religious educational institutions of Russia.” No. 1. 1913. Based on the essay by Grigory Epifanovich on the topic “Mathematical sciences in Russian theological seminaries of the 19th century and their desirable setting at the present time.” No. 1. 1913. Based on the essay by Mikhail Kurgansky on the topic “Nature in the religious view of the Russian people. Problems of cosmology and cosmogony". No. 4. 1913. Based on the essay by Ivan Uspensky on the topic “Philosophical views of Innocent, Archbishop of Kherson.” No. 4. 1913. Based on Sobolev’s essay on the topic “Goethe’s religious and philosophical understanding of life.” No. 1. 1914. Based on the essay by Feodor Andreev on the theme “Yu. F. Samarin as a theologian and philosopher.” No. 1. 1914. Based on the essay by Alexei Arkhangelsky on the topic “Types of dissolution views in church writing and in secular science.” No. 2. 1914. Based on the essay by Pyotr Ivanov on the topic “Psychology of religious conversions.” No. 5. 1915. Based on the essay by priest Levkovsky “Personal responsibility and social regularity.” No. 5. 1915. Based on the essay by Konstantin Lileev on the topic “Historical and philosophical theory of Prof. Kareeva. The role of personality in history." No. 6. 1915. Based on the essay by Alexei Pargochevsky on the topic “Issues of a social nature in the epistles of St. Apostle Paul.” No. 3 – 4.1916. Based on the essay by Hieromonk Varnava (Belyaev) on the theme “St. Barsanuphius. His life and teachings." No. 5. 1916. Based on the essay by Mikhail Desyatov “Pastorological analysis of Russian fine literature of recent times.” Obviously, the letter is about a response to Naumov’s work. “...after such a long period of silence...” – As a rule, during this period of their acquaintance, the interval between letters rarely exceeded more than a month, but in the future it would reach up to 3 months, which always worried A.V. Vetukhov and deprived him of inner peace. “...Your analysis of student work...” – See note. to letter No. 16. This refers to a review of an essay by student Naumov about the cult of Dionysus in Greece (“Theological Bulletin”. 1910. No. 1. P. 257 – 272). Feedback from P. Florensky was extremely friendly and interested. The reviewer sought to show the merits of what was written and, above all, pointed out the prospects for the development of the topic in the future. Sumtsov Nikolai Fedorovich (1854–1922) - Ukrainian folklorist and ethnographer, literary critic, corresponding member. Petersburg Academy of Sciences (1905) and the Academy of Sciences of the Ukrainian SSR (1919), a graduate of Kharkov University, which he graduated in 1875 and has taught there since then. Author of more than 800 scientific papers. Permanent Chairman of the Kharkov Historical and Philological Society. He did a lot for the development of the Kharkov Public Library, now the State Scientific Library. V. G. Korolenko; participant in almost all the undertakings of the Kharkov Society for the Propagation of Literacy among the People, especially in the organization of free public libraries and reading rooms. His works are invariably rich in factual material, especially on Ukrainian writing and folklore: - About wedding ceremonies. X. 1881. – Bread in rituals and songs. X. 1885. – Modern Little Russian ethnography. Parts 1 – 2. X. 1892. 1896, etc. A.V. Vetukhov meant Boris Iosifovich Gulak-Artemovsky, who held the position of secretary of the Kharkov provincial presence. “...please also drop your thoughts about “The Life of the Word”...” – A.V. was hoping for a printed review of the book “The Life of the Word. Fundamentals of the theory of literature". Florensky will publish a review of it in the Theological Bulletin, but not his own, but S. A. Golovanenko (see about this below). A. V. Vetukhov. “The beginnings of Russian grammar. Syntax and etymology". X. 1909. The text of this letter from Vetukhov in combination with the text of the surviving letter Π. A. Florensky allows us to at least partially imagine the tension of their written dialogue on the issues that worried both of them. “...stayed for two weeks with my brother...” Vasily Vasilyevich Vetukhov (1874 – ?) – a veterinarian by training, lived in the town of Gadyach, Starobelsky district. intima (lat) – insides ἔνδοξοι (Greek) – celebrities “...we’ll talk, God willing, when we meet.” – The personal acquaintance of Vetukhov and Florensky took place only in August 1910. The date (August 14) was established from the autograph on the book by P. Florensky “In Eternal Azure”. "ditties". – We are talking about Florensky’s book. See notes to letter #23. Π. A. Florensky. Questions of religious self-knowledge. S. P. 1907. Previously, this work was published in the Christian magazine. “...Kostroma ditties...” – We are talking about the book by P. A. Florensky “Collection of ditties of the Kostroma province of Nerekhta district.” Kostroma, 1910. "...the first two letters..." Obviously, this refers to two chapters of the book “The Pillar and Ground of Truth,” which was subtitled “Letters to a Friend.” 1st letter – “Two worlds”. 2nd letter – “Doubt”. V. M. - Vasily Mikhailovich Giatsintov. Wife's brother Π. A. Florensky - Anna Mikhailovna Giatsintova. It can be assumed that Vasily Mikhailovich also came to Kharkov with Florensky, where he met Alexei Vetukhov. We are talking about S.S. Troitsky. See note. to letter No. 6. Vetukhov has in mind the well-known words: “The ways of the Lord are mysterious.” Attached to the letter was a newspaper clipping from the Kharkov newspaper “Yuzhny Krai”, which reported on the tragic death of S. S. Troitsky. K. A. Smirnov entered Kharkov University in 1906–1907. While still a 3rd year student, in 1909 he received a gold medal for his essay “The Metaphysical Doctrine of the Soul in Leibniz and Herbart,” which was then published as a separate brochure. On October 28, 1909, Smirnov spoke at a public meeting of the Historical and Philological Society at the university with a report “Intuitionism in Knowledge”, dedicated to a discussion of the book by the philosopher N. O. Lossky “The Justification of Intuitionism” (St. Petersburg, 1906). The report was published in the same year in the magazine “Faith and Reason”. In the same year, another work of a young aspiring scientist was published on the pages of this magazine - this is the article “Vekhi” about the Russian revolution. On April 16, 1910, “with the blessing of Archbishop Arseny of Kharkov and Akhtyrka,” Konstantin Smirnov delivered a “word before the shroud” in the university church, and “on the evening of Good Friday.” He called his speech a biblical line - “Now is the judgment of the world.” In it, attention is drawn to mature thoughts that, apparently, could be close to Vetukhov himself. “The real meaning of the death of Christ,” the author wrote, “is that it is the transition of His spiritual eternal life into people, the birth of His Spirit in them,” and all forms of moral attitude towards him, from hostility to the most ardent faith and reverence, were already determined in His time and essentially last in time. And he ended with an affirmation of man’s connection with the “Unconditional Beginning” of the world, when “all points of the circle of life must be connected to Him by equal rays, and only then is there unity, efficiency and harmony in the life and consciousness of man.” In 1911, Smirnov again spoke at a meeting of the Historical and Philological Society on the topic “Religious views of the prince. S. N. Trubetskoy." Then his traces in Kharkov cannot be traced through publications, and only in 1914 his name was included in the list of students who graduated from the university. However, not in the philological department, but in the historical department and without specifying the topic of the candidate’s essay. In 1912, on the pages of the Kharkov magazine “Peaceful Work”, he published a review of the works of Vasily Rozanov - the books “Near the Church Walls”, “Dark Face”, “People of Moonlight”. The author of the review examines the problems of the relationship between Christianity and culture using the example of your writings. Rozanova. Rozanov “prays enthusiastically in the church of nature” and “he calls here everyone who loves life, who cherishes joy...”. It is noteworthy that the review was published under a unique pseudonym that Smirnov chose for himself - “Grotto-Cave”. We have discovered a unique publication, published in 1924 with a circulation of only 500 copies, where the following data is given on the title page: St. – Master K. Smirnov. "Liturgy". Reconstruction with introduction and historical commentary. Lebedin. Materials for the upcoming cathedral. The city of Lebedin was located in the Kharkov province, where Smirnov ended up almost a decade after graduating from university and, apparently, having also received a spiritual education. This publication contains a list of scientific works by K. Smirnov. In addition to the already mentioned early works of his from 1909 to 1911, others are given: - “H. A. Vasiliev and his law of the excluded fourth.” St. Petersburg, 1911. – In the dark religious rays. X. 1912. – Immanent philosophy of Christianity (SPb. “P.M.” 1914). – Apology or ideology? Report. (Church Bulletin. 1916). - Logic. Well. Ed. Br. Bashmakovs, M., 1918. – Letter to Patriarch Tikhon. About what is and what should not be and about what is not and what should be. L. 1922. The list presents in detail two more sections: “works whose printing has not been completed” and works that are prepared for printing. - The essence of Christianity. The ideology of Christianity as a religion of moral freedom. Kharkov. – About time and the timeless in connection with the question of immortality. Ch. I. Contents of the concept of time. Ch. 2. Reality and time. Ch. 3. Theory of time perception. Ch. 4. Timelessness and facts of consciousness. Ch. 5. Time and the law of causality. Ch. 6. Time and the law of contradiction. Ch. 7. Time, free will and the human self. Theological Bulletin. 1918 (Dissertation). – What did Christ Believe? Public lecture. – Pedagogy. A course of three lectures: tasks of education; object of education; education factors. – About free will. Freedom as: given, conceivable, necessary, possible, actual, given. – Poetry of liturgical books of the Orthodox Church. Types of chants. Ch. 2. Sources of images. Ch. 5. Literary influences. Theory of theological poetry. Appendix: Reader. – Lives of saints as a literary monument. Objective and place of research. Research material, its types and history. Ch. 1. Text. Ch. 2. Posture. Ch. 3. Stencil. Ch. 4. History. Ch. 5. Feeling. Ch. 6. Thought. Ch. 7. Faith. Ch. 8. Feat. Ch. 9. Ideal. Religious and ascetic significance of the lives. From the list it is clear that the dissertation of K. A. Smirnov defended it in Sergiev Posad and his work was supposed to appear in the “Theological Bulletin” and it is possible that Π could have been its opponent. A. Florensky, who was so interested in the categories of philosophy “Time” and “Eternity”, to which he devoted so many pages in his “Pillar”. Investigations into the further fate of the priest. K. A. Smirnov will be continued by us, and a more complete disclosure of his personality and creative biography is the subject of independent consideration. “Friendship” – chapter of the book Π. A. Florensky “Pillar and Statement of Truth.” This chapter was first published in the Theological Bulletin in 1911 (No. 1, pp. 151–182, No. 3, pp. 467–507). A review of the essay by Rubinsky’s student was published in the Theological Bulletin” (1911, No. 3). Beginning in October 1911, Vetukhov addressed Florensky exclusively in this way. This is his first appeal as a priest. From this letter, the intonation direction of A. V. Vetkhov’s letters also changes. “Your “Sophia” ...” is a chapter of the book “The Pillar and Statement of the Truth”, which Bishop Theodore, as a reviewer, will advise Florensky to exclude from the manuscript of his master’s thesis. This chapter was first published in the Theological Bulletin in 1911 (No. 5, pp. 135 – 161), No. 7 – 8, p. 582 – 613). “...from personal impression...” – This suggests that by this time Vetukhov was already personally acquainted with his wife P. A. Florensky, although in the history of their relationship it remains unclear how often personal meetings took place between them, and not just long-term correspondence. It must be assumed that they still saw each other extremely rarely and, nevertheless, the nature of the relationship remained quite close. “...My “impersonal” ones lay low, since prof. Grunsky...” – H. M. Grunsky (1872–1951) - Ukrainian Soviet linguist, specialist in Slavic studies, doctor of Slavic philology since 1912, professor since 1910, honored scientist since 1941. In 1896 he graduated from Kharkov University. From 1903 to 1912 – prof. University of Tartu, and since 1915 - teacher at Kyiv University. Author of more than 200 works on Slavic studies and the history of Russian linguistics. His early works were published, like A. Vetukhov, on the pages of the Russian Philological Bulletin in Warsaw. His main work is his “Essays on the History of the Syntax of Slavic Languages” (1910). In 1909, A. Vetukhov published a brochure entitled “Bibliographical Notes on the Book of Prof. N. Grunsky “Lectures on Pedagogy” (1908). In 1910, Vetukhov was preparing an article on “impersonal proposals” for publication, but soon N. Grunsky’s work on this topic was published. “...Your plan for a trip to Hellas...” According to the report on the state of affairs at the Moscow Theological Academy, teachers had the opportunity to travel abroad on scientific trips, but the trip to Greece that Fr. Pavel, for some unclear reasons it never happened. The firstborn of Pavel Florensky was named Vasily (b. May 21, 1911 - died April 5, 1956). For Father Paul, the first son was not just long-awaited and desired, but also a kind of “living reminder of the turning point in life” (in the words of Abbot Andronik). V.P. Florensky was a teacher, geologist, petrographer, and researcher of the deep layers of the oil and gas-bearing regions of the country. After his father's arrest, he became the main breadwinner for a large family. “...to relatives in the wilderness...” – Alexei Vetukhov’s uncles lived in Starobelsky district, both on his father’s and mother’s sides. In the settlement of Belokurakino the priest was Mikhail Vetukhov, in the settlement of Alekseevka - Feodor Popov, and in the very district city of Starobelsk the teacher and priest was Gabriel Georgievich Popov. Starobelsky district was considered the most remote and remote in the entire Kharkov diocese and province. “...outlined the outline of the review of “Syntakis” by Ovsyaniko-Kulikovsky and Sakulin...” – D. N. Ovsyaniko-Kulikovsky (1853–1920) - Russian literary critic and linguist, honorary member of the St. Petersburg Academy of Sciences (1907). His works on Russian classics of the 19th century, as well as his studies on problems of creativity, are widely known. In 1885 he defended his dissertation for the title of master at Kharkov University. Since 1888, he taught comparative grammar of Indo-European languages ​​at the university. Π. N. Sakulin (1868–1930) – Russian literary critic. We are talking about the publication: A practical course on the syntax of the Russian language. For 3 – 4 grades of secondary educational institutions. St. Petersburg, 1912. Obviously he means it. The 3rd part of the work “Conspiracy”, on which A.V. Vetukhov worked for many years. A.V. Vetukhov. Report on a business trip to the 1st All-Russian Congress on Experimental Pedagogy. X. 1912. A. V. Vetukhov wrote twice about the work of the Pedagogical Department of the Kharkov Historical and Philological Society: About the activities of the Pedagogical Department of KHIFO for the first decade. X. 1904. About the activities of the Pedagogical Department of HIFO in recent years. X. 1912. On May 19, 1914, a public discussion and defense of Fr.’s master’s thesis took place. Paul "On Spiritual Truth". The official opponents were prof. S. S. Glagolev and I. Doctor of Science, Associate Professor of the Department of Systematic Philosophy and Logic F.K. Andreev. However, the academic science of the MDA had a sharply negative attitude towards the work of Father Pavel. At the same time, Florensky had great support in the person of the rector of the MDA. During his defense, Bishop Theodore said that the Academy Council was “experiencing difficulties” with Florensky’s book: on the one hand, they should have awarded the title of doctor rather than master, but this “is not allowed to be done by law,” on the other hand, to grant a degree is “somewhat shameful,” because this book in many ways “overturns academic science.” On August 28 of the same year, the Council of the MDA approved Florensky with the rank of extraordinary professor in the department of history of philosophy and awarded the academic degree of Master of Theology. Π. A. Florensky. "Service of Sophia the Wisdom of God." "Theological Bulletin". 1912. No. 2. P. 1 – 23. The same year the work was published as a separate print. About reviews Π. A. Florensky. See note to clause 16. Review by P. Florensky on M. Kurgansky’s candidate’s essay on the topic “Nature in the religious view of the Russian people. The problem of cosmology and cosmogony". "Theological Bulletin". 1913. No. 1. P. 273 – 277. The list of works by A. Vetukhov, published before the summer of 1912, can be presented quite fully on the basis of documents from his archive: 1. Folk lullabies. X. 1892. 2. Jan Amos Comenius. X. 1893. 3. The dialects of the settlements of Bakhmutovka and Novaya Aidara, Starobelsky district, Kharkov province. Warsaw, 1893. 4. The dialect of the Alekseevka settlement, Starobelsky district, Kharkov province. Warsaw, 1893. 5. Antioch Dmitrievich Kantemir. X. 1894. 6. D. V. Averkiev. "About drama." X. 1894. 7. Language, poetry and science. X. 1895. 8. Basic questions of literary criticism. X. 1896. 9. In memory of R. Kashireninov. X. 1896. 10. How the gift of speech and hearing is restored to the deaf. X. 1897. 11. A. A. Potebnya. Warsaw, 1898. 12. Pushkin is a world poet. X. 1899. 13. About the new semantics of M. Breayal. X. 1899. 14. Philosophical questions in the light of language. Warsaw, 1899. 15. In memory of G. Storch.-H. 1899. 16. Bibliographic note about Polenz’s book “The Peasant”. X. 1902. 17. Materials of the preliminary Committee of the XII Archaeological Congress: About kobzars and lyre players. About Easter eggs. X. 1902. 18. Proceedings of the Pedagogical Society, consisting of the Imp. Moscow University. T.I.H. 1902. 19. About the activities of the Pedagogical Department of Khark. Historical-Philological Society for the first decade. X. 1904. 20. From ethnographic materials on the Kharkov province. X. 1905. 21. N. F. Sumtsov as a researcher of folk life and culture. X. 1905. 22. Review of handwritten ethnographic material delivered to the Preliminary Committee of the XII Archaeological Congress. M., 1905. 23. Translations by Zhukovsky about staging extracurricular readings. X. 1905. 24. A few comments about the organization of extracurricular reading. X. 1905. 25. About mutual trust and mutual assistance between family and school. X. 1906. 26. I. A. Vinogradov as an administrator and teacher. X. 1906. 27. Note “Mathematics and language”. Russian Philological Bulletin. Warsaw, 1911. Book. 2 and other articles in magazines. The list reflects only individual books and prints, outside the bibliography of journal publications. V. Vetukhova. No. 7, No. 13, No. 14, No. 20, No. 21 were sent earlier at Florensky’s request. “...write a note about the book by Fr. Soboleva..." – In the fall of 1912, Priest Sobolev’s book was sent to the editors of Theological Bulletin for review. Obviously, Pavel Florensky, having familiarized himself with this publication, in one of his letters invited Vetukhov to respond with a review. A. N. Sobolev. The afterlife according to ancient Russian ideas. Literary and historical experience in the study of the ancient Russian folk worldview. S.P. 1913. P. 208. A.V. Vetukhov. “Notes on Sobolev’s book “The Afterlife According to Ancient Russian Concepts.” "Theological Bulletin". 1913. No. 1 – 2. A separate print was published in 1913 in Sergiev Posad. “attended meetings of the congress on family education...” – A. V. Vetukhov outlined his impressions of the congress in the brochure “Report on a business trip to the 1st All-Russian Congress on Family Education” (XII 30 – 01/6/1913). St. Petersburg Sketches, notes and impressions. X. 1913. “Pogodin’s book “Language as Creativity” ...” In the collection “Questions of the theory and psychology of creativity” in 1913, the work of an ordinary professor at Kharkov University “Language as creativity” was published. The origin of language" (X. T. 4). Alexander Lvovich Pogodin (b. 1872 - ?) was an ord. Professor in the Department of History of Western European Literature. He is the author of many works on linguistics, history and literary history. Let's name just a few of them: The main currents of Polish political thought. St. Petersburg, 1907. History of Bulgaria. St. Petersburg, 1910. Why don't animals speak? On the question of the origin of language. St. Petersburg, 1908. Slavic world. The political and economic situation of the Slavic peoples before the war. Foreign Rus'. M., 1914. A brief outline of the history of the Slavs. Ed. Leman. 1914. On the border between animal and human. - On Sat. New ideas in sociology. M., 1914. Slavic antiquities. Ed. Wolf. T. 1 – 2. 1914. Forms of primitive society in connection with myth-making. - On Sat. "Issues of the theory and psychology of creativity." X. T. 5. A.L. Pogodin was a regular collaborator and publisher of the Russian Philological Bulletin magazine since 1901, where his “Notes on Slavic Antiquities” and “Etymological Notes” were published. "Issues of the theory and psychology of creativity." Non-periodical publication. Ed. B. A. Lezina. X. 1907 – 1923. A total of 8 issues were published “...finished the church in honor of the Ascension of the Lord...” On May 19, 1913, in the village of Kluginovka near Chuguev, in a colony for deaf and dumb children, a church built in the name of the Ascension of the Lord was consecrated. The newspaper “Kharkov Provincial Gazette” (1913, May 22) published a note entitled “Bright Church Celebration.” The story about this remarkable event ended with the words: “Honor and glory to Fr. Archpriest Vasily Vetukhov, who built the colony with his energy and labor and completed the great and holy work of caring for unfortunate children with a bright and joyful event.” “...Private Associate Professor E. G. Kagarov...” Egor Georgievich Kagarov (1882 - 1942) - archaeologist, historian, specialist in Hellenic culture, philologist. From 1912 to 1925 he lived and worked in Kharkov, engaged in teaching activities at Kharkov University. In 1914, Kagarov was appointed acting. d. extraordinary professor in the department of classical philology. Correspondence Π. A. Florensky and E. G. Kagarov have been partially preserved, or rather, only letters from Kagarov himself. Its analysis is the subject of independent research. “...thank you warmly for the Apology of Faith...” – This refers to the publication: Anthony (Bulatovich), hieromonk. Apology of faith in the name of God and in the name of Jesus. M., 1913. The preface “from the editor” was written by P. Florensky. “...as for Baudouin de Courtenay...” – Baudouin de Courtenay Ivan Aleksandrovich (1845 - 1929) - Russian and Polish linguist, corresponding member of the St. Petersburg Academy of Sciences (1897). He had a great influence on the development of general linguistics. He edited and supplemented “Explanatory Dictionary of the Living Great Russian Language” by V. I. Dahl. 3rd ed. 1903 – 1909). He was one of the first to highlight the principle of studying living human language, believing that life and the laws of language cast a bright light on its past. When studying and considering the psychological aspects of language development, the scientist used and introduced many abbreviated forms. These verbal formulas seemed inconvenient and unacceptable to many. “...his damage to the Dalevsky dictionary is such a sin...” – A. Vetukhov was quite categorical in his judgments and did not accept the radical revision of Dahl's Explanatory Dictionary. And in this he was not alone among linguists and Slavists. “I’m slowly reading the weather...” See notes to letter No. 37. Π. A. Florensky invited Vetukhov to write a detailed review of the scientist’s new work for the Theological Bulletin. “from my uncle, a lonely priest...” – Most likely, we are talking about the priest Pyotr Mikhailovich Vetukhov, who lived in the Bakhmutovka settlement of Starobelsky district. However, according to information from the Kharkov diocese, other relatives of Alexei Vasilyevich Vetukhov lived in the Starobelsky district and, in particular, priest Mikhail Vetukhov (lyrics of Novaya Aidara), as well as priest Gabriel Popov, his mother’s brother. See Kharkov calendar. Ed. Kharkiv lips stat. Committee. X. 1913. “...following the example of the previous one...” – This obviously refers to the reprint of A.V. Vetukhov “Notes about the book of Fr. Sobolev “The Underworld According to Ancient Russian Conceptions”, printed in Sergiev Posad in 1913. E. G. Kagarov. See note to letter #38. This refers to the book by A. Vetukhov “The Past of the Native Language and the Basics of the Structure of Words and Speech.” X. 1913. "M.N.P." – Ministry of Public Education Heinrich Schliemann (1822–1890) famous German archaeologist. Discovered the location of ancient Troy and excavated it. The son of a Protestant pastor, he was a self-taught archaeologist. Since childhood, Schliemann dreamed of discovering traces of Homer's Troy, in the existence of which he unshakably believed. Only in the fall of 1871, almost on the eve of the 50th anniversary, did he begin excavations in Greece. In 1881, he published an extensive work, where he summarized the results of many years of research. It was they who discovered a previously unknown almost thousand-year era in the history of Ancient Greece. An expert on the ancient world, professor at Kharkov University, Russian and Ukrainian historian V. P. Buzeskul (1858–1931) wrote about Schliemann: “In the sense of scientific material, his finds and discoveries are an invaluable treasure, even if we reject his conclusions and interpretations, as the sometimes fantastic results of his passion for Homer” (See Brockhaus’s “Encyclopedic Dictionary”, St. Petersburg. T. 78. 1908. P. 703). The last phrase has a slight connotation of condescending recognition of the scientific merits of a self-taught scientist, and this position was often found in scientific circles. It is impossible not to pay attention to another thought of Buzeskul: “Schliemann’s works must be used with some caution: despite his great discoveries, Schliemann was still an amateur, without proper preparation, and at the same time a great enthusiast who believed in the reality of everything that the poet narrates and describes.” V. P. Buzeskul was a colleague of E. G. Kagarov at Kharkov University, and it can be considered that the latter’s judgments were, as it were, secondary. In this case, Florensky disagreed not only with the characterization of Schliemann expressed by Kagarov, but also with Buzeskul, to whose works he refers several times in his works. If we approach this issue more broadly, then we are talking about P. Florensky’s rejection of snobbery and feelings of caste and imaginary superiority characteristic of a whole clan of modern scientists, for whom such a concept as “inspiration” was hardly acceptable. In G. Stol’s monograph dedicated to Schliemann (see “The Dream of Troy.” M., 1965), a fragment of one of the obituaries about the scientist is given: “No matter what happened to him, he (Schliemann - S.Sh.) always remained true to himself and his only concern was the desire for a deeper knowledge of the Truth.” This somehow naturally reveals the psychology of spiritual rapprochements with all the differences in scientific and creative individuals in the series: Schliemann - Florensky - Vetukhov. “Hermes” is an illustrated “popular science messenger” of the ancient world. St. Petersburg (1907 – 1916). E. G. Kagarov repeatedly published his reviews, reviews and notes in this newsletter. In No. 17 for 1909, to which Florensky refers, Kagarov published a review “On the latest research in the field of Cretan-Mycenaean culture.” In 1910, this review was published as a separate brochure. In his article “Ancestors of Philosophy,” Florensky refers precisely to this work of the Kharkov scientist. At the same time, he refers to Kagarov’s earlier work, “Etudes on the History of Greek Religion. Modern trends in the field of comparative mythology" (Voronezh, 1905). “...to your old question, what, in my opinion, should be a new direction in the study of religion...” This question was of great concern to both of them, but the letter in which A. Vetukhov directly asked P. A. Florensky about this was not preserved, especially since their acquaintance by this time was still only written. a priori (lat.) – before experience. sui generis (lat.) – in particular. “...preparing a book about Archimandrite Serapion Mashkin and his philosophy...” – In the notes to the second chapter of “The Pillar and Statement of Truth,” the author wrote: “I cannot help but express my joy that most of the thoughts in letter 2, partly 3 and 4, I can rely on the authority of Archimandrite Serapio Mashkin. In the form presented here, many ideas are taken from his manuscripts - but which ones (P.F.'s italics) exactly - let the reader who is interested in issues of ideological ownership determine for himself when the original works of Fr. Serapion. As for me, the thoughts of the late philosopher and mine turned out to be so similar and merging with each other that I no longer know where “Serapion’s” ends, where “mine” begins, especially since the commonality of our starting points and knowledge inevitably caused homogeneity of further conclusions. Regarding the book being prepared for publication, he shared with the reader: “Both the external conditions of the publishing house and the processing of the text for printing present considerable difficulties. Before that time, I hope to publish a monograph about Fr. Serapion, i.e., the system of presentation of his views and his biography.” It must be assumed that these lines were written almost at the same time as the letter about this to Kharkov. Florensky wrote with conviction: “Such a monograph is necessary because direct reading of the works of Fr. Serapion is unlikely to be within the power of many of those who might be keenly interested in his views...” Until this year, Florensky had already published one work about Serapion Mashkin in the collection “Questions of Religion.” Regarding this issue, he noted: “... the article was written before the time when the author could delve more thoroughly into the life and personality of Fr. Serapion and therefore much in the characteristics of Fr. Serapion would now be presented differently...” Judging by the answers of A.V. Vetukhov, Florensky repeatedly shared with him in his letters how his work on a book about Serapion was going. “...only complex (moral) circumstances...” – This refers to the upcoming wedding of P. Florensky. On August 25, 1910, Florensky married V. M. Giatsintov’s sister, Anna Mikhailovna (1889 - 1973). They were married by priest Mikhail Giatsintov (also Anna Mikhailovna’s brother). Regarding this event, Florensky wrote confidentially to Vasily Rozanov: “... the wedding had to be postponed for two weeks, because there was a fast. We got married on the 25th in a village church, with my fiancee's brother. At my request, almost no one was at the wedding, and it was clear to me that getting married was a sacrament. So now no amount of debate will convince me otherwise” (see D. Florensky. At the watersheds of thought. Novosibirsk, 1991, p. 14). The marriage turned out to be happy. A. M. Giatsintova in their life together was his hope and support. She raised five children in a terrible time of wars and two revolutions, devastation and hunger, in constant violence against the individual, in the knowledge of the indefiniteness of their separation. In an atmosphere of slander and unbridled defamation of the name of Florensky, she managed to convey to the children a feeling of love and deep reverence for the personality of their father. She was invincibly convinced of the high significance of everything connected with his deeds and words. A faint echo of this painful family happiness are the letters of Pavel Florensky from Solovki, filled with love and hidden excitement and anxiety for the fate of his wife and children. In September 1935, he wrote to her: “...I remembered the wedding day, but I was wrong about the number of years. It’s hard for me, dear, that you are still restless, inventing something and torturing yourself in vain. There was no reason to bother, it was impossible to come...” (see Znamya, 1991. No. 7). “...“ditties” and other brochures...” - P. Florensky. Collection of ditties from the Kostroma province of Nerekhta district. Kostroma, 1910. It has not been established which “other brochures” we are talking about. They could not be found in A. Vetukhov’s archive You might be interested in: