Florensky names meaning of the name Tatyana. The meanings of names in the interpretation of Pavel Florensky

Florensky left a memory of himself in world science and
culture as a theologian, physicist, mathematician, engineer, art critic. But the work of
the essence of the word and language occupy the dominant role in Florensky's work.
place.
Pavel Alexandrovich Florensky was born in Azerbaijan, near the village
Yevlakh, Elisavet province, where he worked as an engineer on the railway
father - Russian, Kostroma. Mother - nee Saparova - was from ancient
Armenian kind. Pavel spent his childhood in Tiflis and Batumi, with a golden
He graduated from the gymnasium in Tiflis with a medal. In 1904 he graduated from the physical
mathematical department of Moscow State University, in 1908 - the Moscow Theological Academy,
located in Sergiev Posad, in 1911 he received the priesthood, in 1912
In 1917 he was a professor at the academy. He stayed to live in Sergiev Posad,
which reminded him of his beloved Caucasus.
“The attractive features of Sergiev Posad are solitude,
the possibility of concentrated work on topics outlined for many
years ahead, the richest book collection of the academic library,
artistic and historical monuments, the natural environment of one of
of the most attractive places of the Moscow region, which reminded him of the mountainous slopes
native Tiflis, created real conditions for creativity,” write M.S.
Trubachev and S.Z. Trubachev in the work "Sergiev Posad in the life of Florensky".
It is impossible not to pay attention to the peculiar "cross of fate", which
Florensky's life is marked. This cross is on a geographical map. Let's spend
lines, connecting points on the map - where, by the will of fate, Florensky lived:
the southern point is the beloved and hot Caucasus, the place of birth; northern -
icy Solovki and Leningrad, the place of death; western point - Munich,
Eastern - Far East. It turns out a figurative cross ... And where will they intersect
these vectors of fate?
Is it by chance that Florensky said that Sergiev Posad is the heart of Russia?
He called the city near Moscow "the spiritual and intellectual heart of
our homeland."
In the rank of priest, Pavel Florensky served in the churches of Sergiev Posad
over ten years.
But why did a scientist, writer, philosopher become a priest? Costs
look at the deeds of Florensky in science in order to be surprised: why does he need
Was there also a priesthood? He did so much that would be enough for a dozen
lives: Florensky was called the “Russian Leonardo” for a reason. Difficult

Florensky left a memory of himself in world science and culture as a physicist,
chemist, mathematician, engineer, art critic, psychologist, linguist.
The name of the scientist sounded in different fields of knowledge: physicists were often called
carbolite, - heavy plastic, from which at one time telephones were made
pipes and table lamps - "Florensky's plastic", according to the method
Florensky in the conditions of permafrost built Norilsk, Surgut, Salekhard,
Baikal-Amur Mainline. He participated in the implementation of the GOELRO plan.
He studied the properties of algae - for the needs of agriculture, food
industry, medicine in Russia ... Looking in a pharmacy at modern
packages containing “smart iodine”, invented by a scientist during
imprisonment in the Solovetsky camp, we again recall the name of Florensky and
we are convinced that he was a truly brilliant and universal scientist.
He was a scientist who cares about the fate of Russia. Here is what he wrote in 1933
In "Proposed State Structure in the Future":
“... Bureaucratic absolutism and democratic anarchism are equal,
albeit from different sides, destroy the state. Build a reasonable
the state means to combine the freedom of government of these forces of individual75
people and groups with the need to direct the whole to tasks that are irrelevant
individual interest standing above and making history.”

Florensky became a priest not only to serve
The divine essence of the world: after all, he could pay tribute to her both as a poet and
like a scientist. He became a priest in order to "support" the task of the family,
the idea of ​​the family: closely studying the genealogy - the history of his family - he
made sure that his ancestors, the "Kostroma deacons", approved the Florensky family
like a priest. He did not want to retreat from the idea of ​​​​genus. And did not hide
never your dignity, your choice: even to the Moscow Karbolit plant, where
he was invited to work as a scientist, he walked in the clothes of a priest, in a cassock. And
while science was part of his ministry, part of his duty to the One who
gave him life and talent; part of his filial ministry to Russia. And service in
Sane was his life. The life bequeathed to him by his family.
Florensky's example brings us closer to very important concepts,
practically lost in our time, such as the philosophy of the genus, the task
genus, idea of ​​genus. By his choice of the priestly path, the scholar in his own way
fought for their revival.

Let us ponder these fateful notions.

Philosopher Nikolai Antsiferov wrote: “The awakened love for the past
- great power. It overcomes the all-conquering time and puts us face to face
face with the life of our ancestors. Our love revives the past, makes it
part of our lives."

Our love leads the history of the family.

Our love knows and remembers the geography of the clan - all those lands, villages and
the city where our ancestors' lives began. It is known that in these
good luck awaits the edges and descendants: all things are arguing and getting along, health is getting stronger,
the family flourishes. No wonder they say: where he was born, there he came in handy. New ones
the edges must be conquered, and only the birth of children will connect with the new edge of blood
connection...

The nobles saw the philosophy of the clan on their coats of arms: the colors of the coat of arms, the motto,
images - it was a clear message, a covenant from which it was impossible
retreat. But you could try to add your own - the choice of profession,
feats, glorious deeds. The science of heraldry will tell you more about everything:
it, like many glorious traditions, is being revived in today's Russia.
Peasants, Christians, knew the philosophy of the family orally; but very often she
apparently reflected in peasant life in the patterns of platbands, painting utensils,
embroidery of clothes. For example, we currently see that wooden
the houses of Posada, one by one, are deprived of the "absents of heaven" and
lined with faceless gray plastic. Abyss of heaven - this is, in beliefs
ancestors, the heavenly abyss, from where our ancestors send protection to their descendants,
wish for prosperity and happiness. On the face of the house they were depicted as two
wavy planks in front of the roof. This is a visual generic protection
living in the house, and the owners who rip it off for the sake of gray fashionable plastic,
ignorant not only aesthetically…

The task of the family, as you know, was passed down through the paternal line: from great-grandfather to
grandfather, from father to son. This is how the profession was transferred, genetic
prerequisites for the profession. In the dynasties of doctors, healing
strength, valor and dignity increased in the generations of the military, in families
painters, the artistic vision of the world was refined and complicated, in families
scientists - the ability to research, among the peasants - expanded
knowledge of the land, the artisans were gaining dexterity ...

For betrayal of the task of the family, good reasons were needed. To the doctor's son
it is in vain to go to the artists if he does not feel special forces in himself: he immediately
those who know the basics of the profession from childhood will overtake. The artist's son is better not
to dream of becoming a doctor: it will be necessary to leave the flight of fancy and get accustomed to
boring meticulousness. The son of a philosopher will have a hard time in the military field,
the son of a military man will have a harder career as a scientist ... Following the task of the family
retained strength, energy of life. An energetic family - flourished. Genus where tasks
indulged, changed unsuccessfully, faded away, became seedy: less
children were born, there were more diseases, accidents, shorter years
life of people in the family ... The family, as it were, took revenge for apostasy from the higher
creative plan, from destiny, destiny ... With such a kind in
old people avoided being born ...

The energy of a kind, perhaps, cannot be measured by physical
devices, but it exists, it is clearly manifested in generations. She can
be multiplied, and may be lost. It disappears only with
the disappearance of the genus - and even then only if the genus did not leave any
accomplishments, good deeds, memory of oneself ... Let's say, if the doctor's son does not go to
in the footsteps of the father - the healing power does not disappear, it only weakens in this
kind. She will rise again in her grandson if he is a doctor, or if she finds
another manifestation: a person can be a spiritual friend, healing
acting on others, can be a master, "treating" complex
mechanisms, artist, writer, “healing” hearts with his art…
In contrast to the task of the family, the energy of the family is also transmitted through the maternal
lines.

The synthesis of all knowledge about one's kind made it possible to understand the idea of ​​a kind,
a kind of "soul of the family." A person could understand what exactly the genus wants from
him: he understood his purpose, his place in the world.
Florensky, a descendant of the "Kostroma deacons", by his choice
priestly ministry proclaimed the unity of the genus as a whole and the unity
individuals with ancestry.
We see that the attention to the idea of ​​the genus, which distinguished Pavel Florensky -
not by chance.

It is no coincidence that the scientist’s appeal to the study of the word, language: in them
the same energetic, fateful power force is enclosed.

Yes, it was not for nothing that Florensky was called the "Russian Leonardo" - it's difficult
list all the areas of science where his talent, his true genius, showed himself.
Best of all, perhaps, he himself said this in a letter to his son Cyril -
letter sent from the Solovetsky camp in the last year of the scientist's life:
“Mentally looking over my life (it’s time to sum up), I see a number77
areas and issues that I started and then dealt with ... very
many, but I either had to leave the business, or left it myself, since
it is disgusting to deal with questions that are being pushed around from all sides and
capture. You might be interested in the list of the most important ones.

In mathematics: 1. Mathematical concept, as continuum
elements of philosophy (discontinuity, functions, etc.). 2. Set theory and
theory of functions of a real variable. 3. Geometric imaginaries.
4. Individuality of numbers (number-form). 5. Study of curves in
specific.
6. Methodology for studying the form.
In philosophy and philosophy: 1. Cult forms of the rudiments of philosophy. 2.
The cult and artistic basis of the categories. 3. Antinomies of reason. four.
Historical-philological-linguistic study of terminology. 5. Material
foundations of anthropodicy. 6. Reality of space and time.
In the course of the study: 1. Method of description and dating
objects of ancient Russian art. 2. Spatiality in art
works.
In electrical engineering: 1. The study of electric fields. 2.
Methodology for the study of electrical materials - the basis
electrical materials science.
3. Significance of the structures of electrical materials. 4. Promotion of synthetic
pitches.
5. use of various waste materials for plastics. 6. Propaganda and
development of air depolarization elements. 7. Classification and
standardization of materials, elements, etc. 8. Study of carbonaceous minerals
as one group. 9. Study of a number of rock types. 10. Systematic
the study of mica and the discovery of its structure. 11. Study of soils and soils.
12. Iodine. Separately stand: physics of permafrost; use of algae.
I wanted to write this to you in more detail, but, having moved to the Kremlin,
I lost my thoughts, I only remember that I had to write a little. I would like
one thing - that you make some use of my work, bring them
in order and would have made them their own, a lot of work and thought has been invested in them, and I know
that every work can be made into a book…”

This letter from the Florensky family archive was published in the journal
"Our Heritage" in 1988. In fact, then the name of Florensky was
presented to a wide range of readers.

Today, Florensky's contribution to the culture and science of the country is appreciated
properly. At the anniversary celebrations in honor of the thinker, held
in Sergiev Posad, Florensky was spoken of as an outstanding Russian
scientist, who set an example of selfless service to the country and science in the conditions
contradictory world.

According to Yuri Sergeevich Osipov, President of the Russian Academy
Sciences, the example of Florensky testifies to the moral and spiritual victory
thoughts.

Vladimir Vasilyevich Mironov, Dean of the Faculty of Philosophy, Moscow State University,
in his welcome address expressed his confidence that the study of the heritage of Paul78
Florensky should eliminate any opposition between religion and
science.

Florensky's patriotism was noted in the welcome
government telegram. "Philosophical legacy of Pavel Florensky
will be the property of our society, will serve its prosperity, development
economy and culture"

We will tell, at least briefly, about the views of Pavel Florensky on the role
language, the role of the word in society and in the life of each of us.
P. A. Florensky belonged to those thinkers of the twentieth century, in whose
language was given a central place in his writings.

Specialists in the field of structural linguistics consider Florensky
one of the founders of this science.

The philosopher studied questions about the role of language in society. Here the language is
space of communication, communication; where language is the space of symbols and
names. Language, according to the philosopher, is primarily the existence of energies
being.

The development of language within the framework of culture should be associated, according to
Florensky, with an ever greater delimitation of meaning from nonsense, with
rejection of everything that distorts reality and does not represent
essence of a cognizable object or phenomenon. Then there is the development of language,
forward movement of culture.

Looking at the current situation: it seems that the language is more and more
is saturated with nonsense, and the language that is sometimes heard from the TV screen, as if
designed to distort reality, obscure the essence of objects and phenomena,
to shuffle and replace concepts and meanings... But let us ask ourselves: is this a language?
According to Florensky, certainly not a language: not the language of the people, not the language
culture...

Florensky taught to think about the existence of language, the existence of
each word, into the image of the word - after all, the Divine thought is contained in the word,
energy.

“Whoever does something somehow, he will learn to speak somehow, but sloppy
a word, smeared, not minted, draws into this indistinctness and thought, ”-
noted the philosopher.

“My dear children, do not allow yourself to think carelessly. Thought -
God's gift and requires self-care, ”the thinker wrote in his will
children.
It should not be otherwise, because, by and large, language is
"meeting", the intersection of all possible and conceivable layers of being.
Human consciousness in this case is only a possible, but optional
the substance of the embodiment of language.

Florensky considers language as the "House of being of the Spirit", called
to promote people's awareness of the fullness of human existence
through mystical conjugation with the sacred layers of being.
Florensky foresees the highest purpose of speech: it is for him
concrete "energy of the Spirit", the field of creative realization of the individual.79
The Divine Logos not only creates the world, but also keeps it from decay.

Creation is thus the incarnated and incarnate word. Any
the word, according to the philosopher, does not remain unanswered: it is heard ... Our
the word is not “logos”, but “dia-logos”, a dialogue with the Creator. How not to think about
about the responsibility we bear for words, not even spoken, but
spoken only in thoughts: they, only having appeared in the field of the human
consciousness, create reality, determine our destinies...

Is it difficult to comprehend that what we have said, even in full
loneliness, the word (in apparent complete loneliness!) Is already a dialogue? Not
referring to Florensky's evidence, it is difficult. But Florensky writes in
article, called the line of the church hymn "Not the admiration of the Nepshchev",
literally the following:

Indeed, this is the peculiarity of the direct knowledge of the mystic, that
cognizing person and cognizable essence in the activity of cognition
are combined into an unmerged and inseparable two-unity.

In the theory of mystical dialogue P.A. Florensky said,
the spoken word is magical: it is perceived as no longer dependent on
human, a demanding "energy" force that provides a mystical
communication with God through universal Love.

And here is what Pavel Alexandrovich writes about the word in the work of 1914
"Reason and Dialectics":

“... The simplest case of dialectics, that is, thoughts in its movement, is
every conversation. It will probably be dialectical that what is behind this word
will follow, that is, the dispute itself. The highest example of dialectics
in relation to faith gave St. The Apostle Paul in his Epistles: not about the spiritual
life teaches us St. Apostle, but life itself in his words shimmers and flows
live stream. There is no split into reality and a word about it, but
reality itself appears in the words of the Apostle to our spirit.
From the point of view of P.A. Florensky, the unity of the name, word, symbol in the language
determines "life-creation", which is culture. Indeed, what
such lack of culture, if not the lack of agreement between the word and meaning, if not
"corruption" of the cultural code?

Language possesses in P.A. Florensky unusually high status:
language gives the keys to the existence of the spirit, to understanding the cultural picture of the world.
In his writings, the philosopher repeatedly emphasized that in names and
words embody the "quintessence" of culture.

“The name is the thinnest flesh, through which the spiritual
essence,” writes Florensky in the book “Names”.

Florensky believed that the sciences of culture cognize nothing more than
spiritual forms, specific spiritual forms. These are the words
those are the names. With the help of words and names, artistic
energy to the world. Following the thought of the scientist, we can conclude that the words
and names are conductors of creative energy in our universe.
Let's read the lines of Florensky's book "Names":

“A name is a person, a person, and this or that name is the person of this or that
typical warehouse. Not only a fairy-tale hero, but also a real one80
to a person, his name either portends, or brings his character, his spiritual
and bodily features into his destiny...

Names are universal creations of the spirit. Like a precious creature
cultures are guarded by mankind, these found all in vain - archetypes
spiritual structure.

The name is the channel of personal life.

A name is a word, even a condensed word; and therefore, like every word, but in
to a greater extent, it is the indefatigable playing energy of the spirit.
But what about new names - after all, sometimes parents want to name
his child in such a way as to distinguish him already by his name ... About new names Florensky
says the following:

“But after all, they must be discovered, and this discovery is given, and that is extremely
rarely, only the highest spiritual creativity, aimed at art
from the arts - to the study of one's own personality and the construction of it, from the raw
naturalistic unity, in the pearl of creation, where everything is framed and manifested.
When they try to belittle the value of names, they completely forget that
you can’t think of names, and that existing names are some of the most
a stable fact of culture and the most important of its foundations.
Little do they think how, in the general calculation, numerically insignificant is that
a collection of names that proved to be historically viable and
withstood the test of millennia…”

We add that from this small set there are a couple of hundred words-names, which
every nation saves for its children - frequently used ones include not
more than three dozen: we will often meet Elena and Olga, and rarely - Illaria and
Praskovya; often we will meet Aslan and Magomed - and rarely Umalt or Khalit.
It seems that for centuries the people have not selected names - they have selected destinies,
chose the spiritual and physical qualities that lie behind the names. And calling
a child with a rare name, often took risks, wishing for new qualities and new destinies - he lived
hope for the best.

Will we draw a practical conclusion for ourselves from Florensky's teaching on
names? Undoubtedly! We will be more attentive to our names, to
the names of our neighbors: names, like thin vessels, require attention to themselves and
do not forgive negligence. How often do we call classmates, relatives
familiar truncated names: Kolka, Petka, Vitka, Lenka, Masha,
Natasha. And even worse than that - with names twisted: Katyukha, Tanyukha, Tolyan,
Vovan, Mikha, Lyokha. Behind this pseudo-kindness, in fact, an insult is hidden
the energy essence of the name, an insult to the Guardian Angel. Who's to blame for that
Lyokha's life will turn out badly, not in the way that a noble
Alexei, and Katyukha will receive slops from life, not admiring
confessions, how could the radiant Catherine? Let's not allow ourselves
disregard for names, we will not allow others to belittle and distort ours,
bestowed by fate and creating fate, a name.

The name of Pavel Aleksandrovich Florensky brought closer to the masses
enlightened people of Russia Soviet Cultural Foundation headed by Dmitry
Sergeevich Likhachev. Likhachev called the program of the fund "Return
forgotten names. The first name presented to the world community,81
was the name of Florensky. “Just as he was a pioneer in his writings, so
let him be a pioneer in the program of the fund, ”wrote Academician Likhachev in
1989.

Years have passed, eras have changed. Many names have changed. Cities
they changed their names... Russia began the countdown of a new thousand-year era.
And the word of Florensky sounds and lives:

... And joyfully soon
Wings will open in the azure expanse ...

One hundred years ago, in 1907, Pavel Florensky published in a printing house
Trinity-Gergiy Lavra, the only poetic collection "In the eternal
azure".

Florensky's word sounds not only in fundamental scientific
works, but also in this light, bright collection of poems - sounds and says
us about hope:

One more last moment
And the world will show us a new face, -
The face is renewed, enlightened ...

Florensky's word sounds like faith in the possible transformation of the world and
souls:

deep mornings
Cold summer!
Half the sky is dressed
Mother-of-pearl fire.
A little hazy and blue
Invigorating gave.
Where is the bitterness of sorrow?
Where is the heaviness of wormwood?
And to the heart helplessly
Hands caress.
Overworld Sounds
They ring out pleadingly...

Florensky's word speaks to us about love and mystery:

How flowers smell
And fragrant honey!
To the mouth of the voluptuous
humbly mouth
I will cling; i know 82
Who looks into the soul ...

Florensky's living word tells us about mystery and love.

Dear friends, this is an excerpt from my book about Florensky.

Come to my page of the site Poetry.ru, there is a collection of "Solovki Dream" - a cycle of poems inspired by thoughts about Florensky.

http://www.stihi.ru/avtor/martish1

“... It is very unpleasant for me to repeat so many barbarian names, but extraordinary stories,” the narrator in Prosper Merimee’s “Vicolo Di Madama Lucretia” anticipates one of such stories - but unusual stories always happen only to people whose names are hard to pronounce.

Mérimée is not the only writer to whom the sound of a name and, in general, the verbal appearance of a name reveals far-reaching consequences in the fate of the bearer of this name. One could cite a lot of historical and literary evidence of the writer's indifference to the names of the persons he draws. Is it to be recalled how Flaubert turned pale and felt ill at the ceremonial dinner when Emile Zola told about the planned novel, the characters of which were to bear the names of Bouvard and Pécuchet? After all, he, it seems, without waiting for the end of dinner, took Zola aside and, choking with excitement, began to literally beg him to give him these names, because without them he could not write his novel; they got, as you know, in its title. Zola eye-hall is a favor. But this was precisely a favor, and Zola himself was far from being indifferent to names, even to the point of trouble, because he often chose the names and surnames from the address calendar for the "baptism" of his characters; naturally, the fame thus obtained could not please the owners of these names.

The third of the same galaxy of naturalists, apparently far from a high appreciation of names, in fact, also considered the choice of a name. I understand Balzac. When he created the character, he was concerned that the name would fit the hero, "like a gum to a tooth, a nail to a finger." Once he puzzled over the name for a long time, when suddenly the name "Mark" turned up to him. “More. I don’t need anything, my hero will be called Mark - - in this word one can hear both a philosopher, and a writer, and an unrecognized poet, and a great politician - everything. I will now add “7” to his name - this will add a spark to him, a spark. ‘

Sometimes the formation of a type around a name does not occur quite consciously, and the poet, relying on the name he intuitively obtained, does not himself fully know how dear it is to him. Only if it were necessary to part with it would the essential necessity of this name, as the center and heart of the whole thing, be revealed.

But nevertheless, this non-consciousness of the poet should not be exaggerated: it is not a rule. In many cases, inspiration knows what it is doing—not only proceeds with necessity, but is also aware of its necessity. This applies, perhaps predominantly, to names. And writers have repeatedly noted in themselves and others this function of the name - as fastening the vault of the castle.

“Most of all, what delights and amazes me in Beaumarchais is that his mind, deploying so much shamelessness, at the same time retained so much grace. I confess, - says V. Hugo, - I am actually attracted more by his grace than his shamelessness, although the latter, relying on the first liberties of the impending revolution, sometimes approaches the formidable, majestic shamelessness of a genius ... Although there is a lot in Beaumarchais's shamelessness power and even beauty, I still prefer his grace. In other words: I admire Figaro, but I love Susanna.

And above all, how cleverly invented this name - Suzanna! How well chosen! I have always been grateful to Beaumarchais for coming up with this name. I deliberately use this word here: invented. We do not pay enough attention to the fact that only a poet of genius has the ability to endow his creations with names that express and resemble them. The name must be an image. The poet who does not know this does not know anything.

So, back to Suzanne. Suzanne - I like it. See how well this name expands. He has three modifications: Suzanne, Suzette, Suzon. S u-zanna is a beauty with a swan-neck, with bare arms, with sparkling teeth (a girl or a woman - this cannot be said for sure), with the features of a soubrette and at the same time - a mistress - admirable a beautiful creature standing on the threshold of life! Now bold, now timid, she makes the count blush and herself blushes under the gaze of the page. Suzette is a pretty little minx who appears and runs away, who listens and waits and nods her head like a bird, and opens her thought like a flower opens her cup; it is a bride in a white headscarf, naivete, full of intelligence, full of curiosity. Suzon is a kind child with open eyes and direct speech; beautiful impudent face, beautiful bare breasts; she is not afraid of old men, she is not afraid of men, she is not even afraid of youths; oh so cheerful that you can guess how much she suffered, and so indifferent that you can guess that she loved. Suzette has no lover; Suzanne has one lover, and Suzon has two or - k ..; k know? - maybe three. Suzette sighs, Susa doesn't smile, Suzon laughs loudly. Suzette is charming, Susanna is charming, Suson is appetizing. Suzette approaches the angel, Suzon approaches the devil; Suzanne is between them.

How wonderful it is! How beautiful! How deep! In this woman are three women, and in these three women is the whole woman. Susanna is something more than the protagonist of the drama; this is a trilogy.

When Beaumarchais the poet wants to call one of these three women depicted in his creation, he resorts to one of these three names, and depending on whether he calls Suzette, Suzanne or Suzon, the beautiful girl is transformed into in the eyes of the spectators, as if by the wave of a magician's wand, or under a sudden ray of light, and appears under the coloring that the poet wishes to give it.

This is what a well-chosen name means” 3 .

Everyone knows, especially from the recollections of childhood, the compulsion to deposit a whole range of thoughts and desires around a well-known name, often invented. Incidentally, he talks about this meaning of names about his childhood fantasies. P. Gilyarov-Platonov. “I cannot help but dwell on the idiosyncrasy that came to light during my fantastic flights,” he writes about his childhood years. - Inventing my own names, I chose mostly well-known combinations of sounds. Such was the name "Cholf"; by the way, I found him depicted on my student's notebook. I remember that in most of the invented names these sounds were repeated: either h, or le, or f. Since I have been diligently occupied with Armenian history: why? Only because I liked the name Arsak in my sound combination. Hence the fate of Arsaces and the Arsacids interested me; several times I carefully read about them * in Plushard's dictionary; The Arsa-kids led me further, to the Armenians and then to the Georgians. Such an action of sounds cannot be accidental, and I remind you of a fact, I believe, not unknown in ti-; graphs: "every writer has his own marching letters." For printers, each language has its own general law, by virtue of which some letters are used more often, others less often. Their arithmetic ratio has even been calculated quite accurately; it is based on the quantity in which the letters are cast, how much of the most commonly used o must be prepared for each cash register and how much of the less common u. On the same basis, the very room for letters differs in its size at the box office. The ciphered letter of any language on the same basis is easy to read if arbitrary signs are taken instead of ‘letters, but for each constant signs. Nevertheless, there are writers who subvert the general law, or at least introduce significant deviations from it, inconsistently with the frequent repetition of certain letters. Those who typed, for example, (works - Ed.) by the late Mikhail Petrovich Pogodin knew that for his articles you need to stock up on a special abundance of the letter p. There were long-suffering ones who calculated the number of words used by famous writers, made up for each dictionary and found it possible to build conclusions on the essence of the talents of this or that. But there is, as it turns out, the ratio of talents not to the composition of the dictionary, but to the composition of the alphabet itself. For some reason, well-known combinations of sounds are loved; for some reason, the mind and pen more readily resort to them: the phenomenon deserves that science stops its attention on it.

mania” Or here is Pushkin. As noted by Vyach. Ivanov, analyzing the poem about gypsies 5, "all the fiery passion of the half-wild people, its freedom-loving unrestraint and fatal indomitability" are expressed by Pushkin in the synthetic type of the Gypsy. Actually this type is revealed in Zemfira; but Pushkin's spiritual essence is connected with the name of Zemfira's mother: M a r i u l a. This "deeply feminine and musical name" is the sound material from which the whole poem is formed - a direct manifestation of the gypsy element. “And the verses of the poem, preceding the final tragic chord about the universal suspense of “fatal passions” and the power of “destinies”, from which “you have no protection”, again reproduce, as a melodic leit motif, the main consonances, deserted, dull, passionate:

I liked the slow ones on campaigns

Their songs are joyful hums

And long dear Mariula

I repeated the gentle name.

These sounds, full and resonant, like the echoes of nomad camps in expanses covered with gray feather grass, sad, like the ashes of nameless ancient settlements fluttering across the steppe, or those fires of an accidental camp, which many years later brought sweet melancholy of old memories to the poet, bring us closer to the mysterious hut. -whether the musical development of the poem, they denounce the singer's first pure sound infection with the lyrical element of wandering liberty, who knows how to breathe joyfully, dare, love, even to death, and subdue the humble wisely. The phonetics of a melodic poem reveals, as it were, a preference for the vowel y, now deaf and thoughtful, and receding into the past and the past, now colorfully wild, now sultry and callously dull; the swarthy coloring of this sound is either advanced in rhythm or intensified by the shades of the surrounding vowel combinations and consonant alliterations; and all this painting of sounds, "vaguely and unconsciously felt by Pushkin's contemporaries, powerfully contributed to the establishment of their opinion about the special magic of the new creation, which amazed even those who had so recently been intoxicated with nightingale trills and fountain babble and all the damp music of the song about gardens of Bakhchisaray" 6 .

"Gypsies" is a poem about Mariul; in other words, the whole work splendidly amplifies the spiritual essence of this name and can be defined as an analytical judgment, the subject of which is the name Mariula. That is why its bearer is the non-heroine of the poem: this would narrow its meaning and from the subject could make it one of the analytical predicates, such as, for example, Zemfira, Aleko, and others. Mariula - this name - serves Pushkin as a special section of the world, a special angle of view of the world, and it is not only one in itself, but also permeates and defines everything. For those who have ears to hear, this name in itself would reveal its essence, as it suggested to Pushkin a poem about itself, and it can say more poems. But even revealing itself in a poem and poems, it remains inexhaustible, always rich. The name is a new higher kind of word and no finite number of words and individual signs can be fully developed. Separate words only direct our attention to it. But just as a name is embodied in sound, its spiritual essence is comprehended primarily by empathy with its sound flesh. It is this sound commentary on the name of Mariula that is contained in The Gypsies.

The poem already begins with sounds: “Gypsies in a noisy crowd through Bessarabia wander; - ? spend the night."

The song, essential in the whole structure of the poem, is from the sounds: “Old husband, formidable husband” and further with various interlacings with U, Yu. The rhymes “hum”, “flashed”, “Cagula” correspond to the main sound “Mariula”. It would be possible to trace the indicated sound construction from U, Yu, Y, O throughout the poem; But let's confine ourselves to a few quotes:

Dejectedly, the young man looked At the deserted plain And sadness for a secret reason He did not dare to interpret for himself ... Grave rumble, a laudatory voice. From generation to generation the sound running Or under the canopy / about the smoky bush of a wild gypsy story ...

- Wandering on the steppes of Cahul ...

Ah, I don't believe in anything.

No dreams, no sweet assurances,

Not even your heart...

- Take comfort, friend, she is a child. Your despondency is reckless: You love bitterly and hard, And a woman's heart is joking. Look: under the distant vault the free moon walks...

“Ah, my youth quickly flashed like a falling star. But you, it's time for love, washed even faster: only a year Mariula loved me. Once, near the Kagul waters, We met a strange camp... Mariula followed them. — I slept peacefully; the dawn flashed, I woke up: there is no girlfriend! I'm looking, I'm calling - and the trace is gone ...

- I swear, and then my leg Would not spare the villain; I am in the waves of the sea, without turning pale, And I would push the defenseless; The sudden horror of awakening Reproached me with fierce laughter, And for a long time his fall would be funny and sweet for me to roar.

- No, it's full! I'm not afraid of you! “I despise your threats, I curse your murder… Die you, too!” “I’ll die loving… Or under the yurt of an Ostyak Or in the crack of a cliff…

Let us add to these excerpts the entire epilogue, which gathers the main elements of the poetic harmony of the whole work from the musical representation of the “nebula” of memories, through the deaf echoes of abusive “hums”, to the sweet melancholy of the sound of “Mariula”, in order to end with the consonance of the tragic horror that breathes -shat the last lines:

And under the tattered tents

There are painful dreams.

And your canopy is nomadic

In the deserts they did not escape from troubles,

And everywhere fatal passions

and there is no protection from fate.

Only vowel instrumentation is emphasized here; but it's not just the leitmotif of "dear Mariula" in it. (…)

But let us finally check the analysis of the name Mariul and the whole poem, as putting forward the sound u, by sound painting

another poet.

The mermaid floated on the blue river, Illuminated by the full moon.

And she tried to splash to the moon

Silvery foam waves.

And noisy, and spinning, the river shook

Clouds reflected in it.

And the mermaid sang - and the sound of her words

Flew to steep shores.

And the mermaid sang: at the bottom of me

Plays the flicker of the day;

There herds of golden fish walk,

There are crystal cities.

And there on a pillow of bright sands

Under the shade / about thick reeds

The knight sleeps, the prey of a jealous wave,

The knight of the other side is sleeping.

So the mermaid sang over the blue river, Full of incomprehensible sadness

Here is this incomprehensible female longing, wet and watery, free and boundless like a wave, female chaotic force, yearning for the limit imperiously imposed on her and rebelling against any limit of the powerless, in "Gypsies" is opposed to the spiritually insignificant and therefore powerless Aleko, in "Rusal-ke" - a dead knight of a foreign side. The same instrumentation is used in “Mtsyri”, when opposing the impotence of a person in general, especially a man, locked up in the walls of culture, - the female element, a free and freedom-loving nature. In the song of the fish - the same image is feminine and wet, - in the final stanza, the fish reveals the driving force of its call - its love - its unrealizable love for the drowned lad; Here again he hears the same call:

Oh my dear! I won’t hide that I love you, I love you like a free stream, I love you like my life…

And the same motive of unsatisfied desire, wet elements and inhuman love longing in a similar song of mermaids is in Pushkin.

But this longing for infinity in elemental life, the yearning of the chaotic will to express itself and, moreover, not to limit itself to image and form - this "y" is internally contradictory. Calling for immeasurable fullness, it gu-bit: U on the border of existence and non-existence. In yearning for this border and the impossibility of reaching it without being destroyed, in the desire of man to merge with nature, with its birthing depths, but at the same time - to avoid its destructive and all-consuming abyss - in this internal inconsistency lies the main tragedy of Byron's worldview.

Augusta Agata Agafya Aglaya Agnes Agnia Agrafena Agrippina Ada Adelaide Aza Alevtina Alexandra Alina Alisa Alla Albina Anastasia Angelina Anisya Anna Antonida Antonina Anfisa Apollinaria Ariadna Beatrice Berta Borislava Bronislava Valentina Valeria Wanda Varvara Vasilisa Vassa Vera Veronika Victorina Victoria Virginia Ganda Vladilena Vladilena Vladislava Vladislava Vladislava Henrietta Glafira Gorislava Daria Diana…

August Avdey Averky Averyan Avksenty Avtonom Agap Agathon Aggey Adam Adrian and Andrian Azary Akim Alexander Alexey Amvrosy Amos Ananiy Anatoly Andrei Andron Andronik Anikey Anikita Anisim and Onesim Antip Antoninus Apollinaris Apollo Arephius Aristarchus Arkady Arseny Artemy Artemy Arkhip Askold Athanasius Afinogen Bazhen Bogdan Boleslav Borislav Borislav Boyan Budimir Vadim Valentin Valery Valerian…

Sociologists have conducted research, offering to describe five female and five male common names. Here is what their contemporaries represent. Lena is an almost angelic creation. She is thin, fair-haired, serious, smart and friendly. Olya is a short, strong, dark-haired, cheerful and mischievous laugher. Most importantly, sociable, and much more open than Lena. (The older generation - Olenka - a poetic girl, fragile, fair-haired ...

Back in 1914, a small pamphlet was published in St. Petersburg with a circulation of 100 copies under the intriguing title "The Power of Names (Strange ...) About the influence of a name on a person's fate." Its author, S. R. Mintslov, writes: “Among the vague riddles that the human mind stumbles upon is the influence on the moral character and fate of a person of his name. Why does it exist - to this question ...

ALEXANDRA. Help, reliable (Greek). Lively. Restless and restless. Always near. Usually the character is similar to that of a man. Life path: "tomboy" - "business woman". In society and in the family, she is so active that, alas, she does not always have enough strength for tenderness. ALLA. Another (gothic). Bright, "invincible". Not like everyone else. Energetic. Looking up, inspiring-rally. Catchy, beautiful, does not spare men. Marriage, however...

M.: "Kupina", 1993

Chapters XVI- XXII

Ch. XVI.

Names, like other knowledges, are always recognized as a thought far from reflection, until the confusing questions and difficulties presented lead it from a naive but deep intuition into the path of a conscious but superficial analysis. Like any very integral, but sensually elusive, intelligent form, the name is given either by the ingenuous intuition of a simple heart, or by the conscious knowledge of great experience in dealing with an elusive list of individual signs - formations: who is not used to dealing with the most insensible essences of mathematical analysis, arrhythmology, the latest geometries, with complex musical and literary forms, partly with biological forms, etc., etc., in general, who, having destroyed the intuitive sensitivity of analysis in himself, did not strengthen the abilities of intellectual synthesis and, consequently, got stuck on the initial separation of any integrity, he, of course, will not be able to wield the most integral of the categories of integrity - names. But his inability testifies not against names as categories, but only about his own inexperience; but the names in this case share the fate of various other tools of the cognizing mind, far from the analytical description according to individual characteristics.

Names are not limited to individual features. But the difficulty of comprehending the name is also multiplied by the interaction in each individual personality of its name with a number of other, albeit of a lower hierarchical plan, formative principles: the name is never given in its pure form. Race, nationality, ancestral heredity, upbringing, social position, nature of occupation, influence of others, geographical conditions, state of health, lifestyle, etc., etc. - all this participates in the formation of the individual. Each of the listed sides is itself a formative principle, inexpressible in its integrity through the calculation of individual features and cognizable as a certain concrete unity, as a certain type of structure in the corresponding area. Thus, for example, a folk and, even more so, a racial type, which is quite definite in itself, as is well known, cannot be simply described by analytically recalculable features; and in attempting to give such a description, however, one finds—a common embarrassment with folk psychology—that each of the signs may not in itself be indispensable, so that a list of them in none of his statements seems reliable. The mental constitution, the family type, the psychology of a given social position, etc., etc., come face to face with the same impossibility of being analytically characterized, with its clear definiteness, comprehended intuitively.

In the personality, many figures shaping it converge. But, being forms in relation to factors of a lower order, they themselves become the material of the formative activity of the name. Combining them into a whole personality, the name is embodied in them and through them becomes concretely perceived in life experience. It is perceived in sensory experience, although not by sensory experience. Without a name there is no personality integrity; but in experience we never meet a pure name, without the material in which it is embodied and, consequently, by which it is colored. Like complex radicals in chemistry, names serve as the core of personality and its very essence; but, like these radicals, they cannot be extracted from the complex makeup of the personality and shown on their own. However, not only names turn out to be only visible in a complex composition, not being able to be sensually isolated: all the above-mentioned principles of personality are the same. Moreover, such are the elements in chemistry, and the types in systematics, and the numerous symbolic formations in mathematics, and the numerous instruments of knowledge, which can serve their service because, and only because they are symbols in the spirit, and not sensual givenness.

The names are the same, but, as instruments of a higher order, they require greater spiritual concentration and corresponding skill in order to handle oneself. In all areas of knowledge, universals, and especially categories, and generality and wholeness, require getting used to, only active attention and proper exercise can they be assimilated to the extent that they become from a mental load that burdens us, at best crutches, really useful tools of knowledge. . Every tool must first be mastered so that it, becoming a continuation of our organism and a new organ, expands the area of ​​our influence on reality. As long as this mastery of the tool has not taken place, it helps little in life, perhaps even interferes with freedom of movement, and often this tool is used as a thing among other things, moreover, not adapted to the applied method of using it. Don't they often use universals in the same way as savages use a gun used in hand-to-hand combat, or how the little prince cracked nuts with the state seal?

But when the ease of use of this tool is achieved, what was inaccessible until then becomes accessible, and the area of ​​influence on life increases many times over.

As a cognitive tool of a higher order, names - if we are talking not about the ability to master them directly growing in an unsophisticated environment, but about conscious use - names are relatively difficult to assimilate, and a person of reflective habits needs to mentally re-educate himself in order to develop the habit of thinking in names. At first, an unaccustomed intellect will always try to explain these personal categories to itself with the help of certain analytically enumerated signs - character traits, moral inclinations, etc. - or will helplessly substitute instead of a smart form - a name - the sensual clarity of this or that example, image of one of my friends. However, I repeat, the situation is not different with all categorical tools of knowledge, although mastering these tools is easier there.

It goes without saying that the name that is conceived in this way follows the activity of thinking and in any case does not inspire it. But, after a certain difficulty in the first steps of assimilation, the name is separated from sensory examples and no longer evokes in the mind a restless need to be composed of individual signs, on the contrary, assuming from itself a series of possible and probable signs. Then it begins to be recognized as a powerful tool that makes it possible to see through them, to fix in cognition closely cohesive, personal forms, and we learn to see this unifying principle where until then there was only diversity, merger and confusion inaccessible to the mind and word. Wings have grown in knowledge. Ascended to them, it now sees the structure of vast spaces, which it previously not only did not embrace in a single contemplation, but simply did not suspect. A new world has opened up for knowledge.

Ch. XVII

This is not really the place to discuss the correlation of these nominal categories and the relation to categories of other kinds, since our considerations have a much more particular task. But, in order to give thought a certain run-up and not deafly cut off its flow, here is some hint at a more general construction. The system of concrete cognitive principles is an organism of forms. The name, as explained, is a form of internal organization. It corresponds to number as a form of external organization. In other words, the invariant of subjectivity is opposed by the invariant of objectivity (we will not confuse these terms with subjectivity and objectivity as approaches, because, just as the subject can be cognized both objectively and subjectively, both ways of cognitive relationship are inherent in the object). And one more thing: the name is a personal invariant, and the number is a real one. Both invariants are rooted in a form that is both a thing and a person, or more precisely, the beginning of both a thing and a person; I mean idea,"the source of both being and knowledge," according to Plato. It contains the key to understanding why knowledge and being do not diverge from each other, as long as each of them remains true to itself: this idea, numerically identical in both of them, keeps them aligned with each other.

Each of the cognitive principles, in turn, generates from itself pairs, the members of which are in pairs related to each other in the same way as the very principles are to each other.

Number cosmologically is the same as idea ontologically, and the name reflects the idea pneumatologically. The material side of the number amount, is in relation to its formal side, quality, the same as the material side of an idea, the number, in relation to its formal side, the name. The latter develops the same duality in itself: its material side is ousia, and the formal hypostasis. So, we have four beginnings, two in the outer world and two in the inner: amount and quality, effort and hypostasis. They are headed in pairs by two more principles - the supreme principles of the respective worlds: this is - number and name. And finally, these latter are hierarchically subordinated to the supreme ontological principle - idea. Total - seven the basis of knowledge, they are also the beginnings of being. But these are not abstract beginnings, which become poorer in concreteness as the hierarchical ascent progresses; on the contrary, they become more abstract by descending this ladder. If the deduction of these universals were to be continued further and further, then we would come to universals less and less concrete and together more and more particular: it is like the circulatory system of arteries, depleting in oxygen as it branches. And then it begins to converge again, forming thicker trunks in order to gather again to unity. But this is already the venous system, abstract concepts, the area of ​​negative philosophy.

But let us return to the seven basic principles. Each of them not only gives rise to others subordinate to it, but also directly participates in cognition and being. Here it is especially important to note those spheres of phenomena where the four junior principles show themselves most expressively. The outside world is a union space and time and a thing is a place of special curvature of time-space. Space is determined primarily by quantity, while time is determined by quality. In the inner world personality there is that which corresponds to a thing in the outer world. The inner world is made up of spontaneity and norms, duty, and there is spontaneity-duty. According to a significant verbal parallel, spontaneity, as space self-manifestations, etymologically is the same as space, whereas duty, i.e. being in the flow of events, etymologically means longitude or time. Therefore, both pairs of fundamental principles are quite consistent with each other. Personality is a place of special tension of spontaneity-duty. At the same time, spontaneity is determined mainly by ousia, and duty - by hypostasis. Here it should only be recalled that by "predominant definition" one should understand the relation of a particular category to a particular phenomenon, which is why these connections cannot be conceived linearly, as simple dependencies. Rather, these manifestations of space, time, spontaneity, and duty should be conceived as shining through the most clearly corresponding categories of quantity, quality, force, and hypostasis, but not showing them alone in themselves.

The scheme of categorical connections can be explained on a new plane, through the correlation of grammatical persons; but, of course, we can only hint here at this interpretation, which must be developed elsewhere. I am transcendent, hidden not only from others, but also from myself in my own depth. Is it or does it show itself - as YOU And How HE. How YOU it reveals itself face, but as HE - thing. Through its name, I reveals itself as YOU, and therefore is conscious of itself: through the number I becomes HE, and therefore evaluates itself. The spiritual structure is expressed by the name of the subject I, and the reality of the I is expressed by its number.

Ch. XVIII

Opposition to the recognition of names as substantial or essential forms of personality is often driven by a conscious or semiconscious intention to defend the freedom of the individual: the essentiality of names is thought to lead to determinism and fatalism. The impulse is good, but inopportune. The definiteness of the inner rhythm which is affirmed behind every name is to the same extent a denial of moral freedom, as is the whole physical and mental make-up imparted to the individual by the race and people to which he belongs. Undoubtedly, African blood accelerates mental reactions and increases the brightness of feelings, at least characteristic of a given person; but - as follows from this, the denial of moral freedom? Let's go further; hereditary alcoholism, like hereditary musicality, imparts certain predispositions and inclinations to the individual. However, the moral value of the individual is not predetermined by them; and the actions themselves are not predetermined, although it is known in advance that, whatever they may turn out to be, a careful analysis of them will reveal in them the characteristic heredity of a given person. The criminal idiot and the blessed holy fool - these two poles of moral assessments, in the sense of heredity, may be the fruits one family tree. Any factor that determines the structure of the personality, its inclinations, its capabilities, its internal tempo and rhythm, must run into exactly the same difficulties as the name: for those who confuse the freedom of spiritual self-determination with chaotic arbitrariness, any definiteness of personal structure, so that whatever was its cause, is assessed as a damage to freedom and a source of fatalism. But it is not our business here to discuss the problem of freedom, and it is quite sufficient, as soon as it is shown that the name is no more an obstacle to freedom than any other personal form factor; we have enough evidence that freedom does not fall from the name, if it falls at all from the definiteness of the personal structure.

The name really directs the life of the individual along a certain channel and does not allow the flow of life processes to flow anywhere. But in this vein herself personality must determine its moral content. If the name is the rhythm of life, then does this rhythm, with all its certainty, prevent us from filling this rhythm with various harmonies, to the point of the opposite? The speed of mental reactions, inherent in the personality, in itself speaks as little for or against the personality in the sense of moral assessment, as does the slowness; ardent temperament, as well as cold.

So is the name; not even "so", but to a much greater extent, since the name, although incomparably more integral than other factors-forms, is also more distant from the visual content of personal life. Name is hriya personal building. No matter how definite this or that hriya is in itself, however, according to its plan, the exposition is very different - to the point of inconsistency. Similarly, in the name, which always retains its invariance as a certain form of personality, the aspirations of the will, the aspirations of the heart and the direction of the mind, the most diverse, even contradictory, can be revealed.

The name predetermines the personality and outlines the ideal boundaries of her life. But this does not mean that, having been defined by a name, a person is not free in his name - within its limits. And above all: each given name is a whole spectrum of moral self-determinations and a bunch of different life paths. The upper pole of the name is a pure individual ray of divine light, the prototype of perfection, shimmering in the holy name given. The lower pole of the same name goes to Gehenna, as a complete perversion of the divine truth of the given name, but even here it remains invariant. A criminal and a hardened villain are heading for this pole. Between the upper and lower poles there is a point of moral indifference, also in its own way a limit, around which ordinary average people gather, never holding onto it exactly. Three limiting points and, according to them, three typical categories of carriers of a given name. Three; and, moreover, with all intermediate degrees of spiritual height. But this does not prevent all of them from exercising, albeit in different ways, one spirit invariant, one spiritual type. With this name, you can be a saint, you can be a layman, or you can be a scoundrel, even a monster. But a person of a given name becomes a saint, and a layman, and a scoundrel, and a monster not as a representative of another name at the same approximate level of spirituality, not in any way, but in his own way, more precisely, by his own name. The degrees of enlightenment available to him are manifold; but they are all different enlightenments of the same organization, they ascend to heaven along the slopes of one peak, but this does not mean that in general there is only one peak of ascent. This single peak is their single name. It is the common vertical of many ascents and descents; but the perfection and fall of others, bearing other names, is determined by other verticals.

It is useful to correlate examples of various spiritual manifestations of a given name - near both poles and at the point of indifference. Thus, with particular clarity, the typical lines of the nominal organization appear, united and equal to itself in all its manifestations.

Ch. XIX

Even accurately delineated, the name provides endless possibilities for moral manifestations; but the very channel of personal life - the name - cannot be regarded as a firm mechanical connection, which certainly excludes some of their movements. If it is a connection, then it is flexible and pliable, amenable to manifold changes, although they are not able to destroy the basic character of the name. To be more precise, the name should be associated with organic formations that are as adaptable to external conditions as they are unchanged in their morphological type.

So is the name - it is compliant, even obliging to the demands of various factors of form; it finds in itself the energy of life and is processed adaptively to the conditions of the country, nationality, spirit of the time, heredity, even applied to the peculiar shades of personal relationships. For a name is a word, even a condensed word; and therefore, like any word, but to a greater extent, it is the indefatigable playing energy of the spirit.

In a name lives not only its sememe, but also a morpheme, even a phoneme. So, the name passes to another nationality, either unchanged in all the formal principles of its structure, or changing one or two of them. This means that the people assimilate it in relation to some needs of their warehouse. But something on behalf of remains inviolable. When, about the 1st century BC and after A.D., the names arose, Ariston instead of Toby, Boethos instead of Ezra, Justus instead of Zadok, Philo instead of Jedidia, and Theodore instead of Nathanel, the etymological meaning of the Hebrew names was preserved, but not the sound of the name, and to a large extent not his sememe: the spiritual form of the name reincarnated into a new body. This kind of translation of names is done naturally into different languages ​​- for example, when translating into Arabic. Eleazar turned into Mansur, Matsliav into Maimun. In other cases, the sound equivalent was some derivative of its sememe, and not of a morpheme. Thus, in the blessings of Jacob, Judas is compared to a young lion, and, therefore, lionness is present in the sememe of this name, although it has nothing to do with the root meaning; the name Judas turns into Leo, Leve and Leb, Leba - according to a different pronunciation, with its sounds again highlighting the semantic moment of the beloved son of Judas: Leb - in Hebrew - heart; and in the Arab environment - the name Abbas replaced the name of Judah, as the Arabic translation of the word lion. In a similar way, Nevfalim or Naftali gives the name Hirsh, etc. Names, any stable names, I repeat, are very few in the world and are borrowed and re-borrowed by peoples from each other, adapting them to new conditions. At first it may seem that some names have nothing in common with each other, but a closer look will vividly establish the internal unity of entire groups of names. It can be said: there are no names either Jewish, or Greek, or Latin, or Russian, etc., but there are only universal names, the common property of mankind, which are in very different aspects. In many cases, the phoneme of the name remains unchanged or reworked, while the root meaning is lost or is inoculated with new ones. Such, for example, is the name Iflat of the Persian Jews, which is a reworking of the Greek name Plato, and there are many such. Even the original names of the people can adapt to the new linguistic environment in terms of sound. So, in Spain, the Jews received biblical names from the Arabic sound style - for example, Akaz - from Isaac, Koffen or Koffe - from Kogen, Kondia - from Wom-Tob, Crescas or Creskes from Tzemakh, etc. This and other processes in life names are common to all peoples and all languages.

Ch. XX

Diminutive, petting, pejorative, mocking, swearing, worldly and other modifications of each name should be understood as various adaptations of this name to the shades of relations within one people and one time. These adaptations do not form a vicious circle, and in the event of a need to pour out one or another feeling, verbal creativity in this sense can continue indefinitely: defined in itself, the name is completely plastic and perfectly perceives every pressure on it. But in certain times, the sense of the monumental form of the given name is lost, as unbearably majestic for this time; society does not need, or imagines itself not needing, the primary forces of a well-known name. And then, along with the grinding of life itself, the original names, especially the names that are spiritually binding, become distant and incomprehensible to society, being replaced by their humbled revisions, or even completely forgotten. Thus, the name John sounds alien to our time of spiritual impoverishment, and, incomprehensible in its high order, it seems pretentious and insincere; it has been supplanted by its lower rebirth, the wood of higher spirituality, the name Ivan. The son of thunder, the locked lightning, the fear of God, the love and wisdom of God is John; but these ontological heights are not due to the insignificant forces of time, when "the belly is stuck to the ground." Ivan appears - a name that does not contain any shade of special love, or any other special relationship, but simply a belittled and impoverished, vague and devoid of clarity cast of the original name. And, discovered by one people, it begins to be recognized by others as a very successfully conveying the demand of the times. So, the Russian Ivan, already with deliberate pressure, is borrowed by other peoples, for example, by the Germans, from whom Jwan is made: for example, the famous classic philologist Jwan Muller. Similarly, diminutive names, going beyond the limits where feelings of special closeness are implied, acquire a clearly sugary taste and testify in this case to some kind of softening of the spiritual camp of culture. Genuine reality with its ontological strength is no longer perceived by society, it wants to hide its inner emptiness from itself with surrogates and adorn itself with feigned and sugary feelings - although the genuine ones would not compensate for the direct foundations of life. Sasha Schneider in relation to an elderly, even an old person - isn’t this a nasty lisp, pretending that for some reason this draftsman is “Sasha” to the whole world, although in fact what a person should see in a person is a solid majority in Of course, "Sasha" does not see this, allegedly dearly loved.

But this is no exception, that is, this way of using names is almost necessarily developing sentimentality, when society relieves itself of the sacred duty to see the image of God in its neighbor and tries to replace this duty with sugary dreams of something "immeasurably great." The Church, in giving names without subjective suffixes, requires, as many people think, relationships that stand firmly on solid ground, so to speak, business-like and, for salon taste, too definite not to seem rude. But this relationship is a duty, not my generosity - real life, not a dream that crumbles when it collides with reality. It is this dream that those who have renounced the Church would like to plant, and these dreamy relationships are fixed by diminutive names. The diminutiveness of a name, by its very meaning, has the task of expressing the exclusive character of certain personal relationships, a certain impulse of feeling, a certain special shade of address, a certain subjectivity. Meanwhile, a healthy attitude towards people in general, with rare exceptions, may be a sober and objective attitude. Made common and mechanically used, the diminutive proclaims the corresponding subjective connotation, which the overwhelming majority does not have, cannot and should not have. Thus, the very name introduces falseness and the need for some kind of subconscious self-hypnosis into the social atmosphere. In this, the spread of diminutive names is evidence of the language itself about the humiliation of modern culture in comparison with the high ontological structure of church culture.

Ch. XXI

Names are flexible and capacious, capable of accommodating a variety of private circumstances in which a given person lives. So far, we have been talking about a personal name, and already here its applicability to local, folk, historical conditions affected the possibility of individual moments of the name itself - phoneme, morpheme and sememe - to change or adapt in one way or another. But this is not limited to the individualization of the name in each particular case of using it. After all, what in the proper sense is called a name is the central core of the personality, its most essential form: incarnating, this form acquires a ring of secondary onomatological symbols, which, in their totality and together with that dominant symbol, form complete the name of this person. So, the patronymic emphasizes in the name the spiritual connection with the father, the surname - with the clan. At a certain age, when the personality has not yet shrunk and individual lines have not yet appeared in it, then to superficial observation, ancestral traits, and specifically paternal traits, can be especially obvious. It is noteworthy that in this case the paternal name, through the patronymic, clearly prevails over the proper name of the given person.

Known shades of individuality are expressed and formulated by various features in the combination of names. So, there are some people who are fatherless, and in their whole cast one feels that they were actually born only by the mother, and the father participated here somehow by the way, not ontologically. In relation to such people, even if they are adults, even well-known ones, if a patronymic is added, it is only outwardly, out of correctness, but the natural movement, even among those who are little known, is to call them only by their first name or by their first and last names. In society, it is involuntarily established to call them, unlike others, without a patronymic. Pushkin for everyone Alexander Sergeevich and Tolstoy - Lev Nikolaevich, Rozanov - Vasily Vasilyevich, but - Vyacheslav Ivanov and Maximilian Voloshin, just by their names, and the patronymic does not go into the language, as the thought - the idea that they had fathers, although mothers, the maternal moment in them is felt very vividly. On the contrary, there are people in whom the personally individual moment is so lost in the everyday and generic that it is natural to call them by their patronymic alone; Thus, in the peasantry, where the fusion of clan and society is especially strong and individualization is expressed correspondingly weakly, as well as in the heroic Homeric Greece, the custom is established to call honorable people only by patronymics.

The additional names of the Western world, among the Protestants and especially among the Catholics, as well as the complex names of the Arabs and others, as well as our nicknames, have the same function: to differentiate the name and leave it to express various subtle shades, depending on any peculiar factors of personality formation. It is quite clear that the antiquity of surnames, the nobility of the clan, or extraordinary historical events associated with the memory of the clan, collect in a representative of this kind especially many individualizing factors, moreover, pronounced ones, and therefore the congestion of various names in the complex name of such a representative should not seem like something invented . But this complexity of the almost decaying name also indicates the corresponding structure of the bearer of such a name: he has a lot of wealth, historically accumulated, and each formative factor is clearly expressed in itself; however, the personality itself is crushed by the historical heritage and recognizes itself only as a guardian of the ancestral treasures. It does not have enough formative power to organically unite all its content, it is devoid of integrity, and therefore creativity, doomed to disappear, just as its own name disappeared under the weight of gold and jewelry of this name; the riches to which it is historically assigned will go from hand to hand, at best inherited by younger families, and even become depersonalized in museums of history.

A change of place in the world, a new ontological and mystical, and partly just a social relationship with the world, entails renaming, or, from another point of view, renaming produces such a change in life. We'll look at these renaming processes later. For now, we only note that they actually only instill in the main name, which is unconditionally inalienable from the personality, some new names, and at the same time, new names can be so strong that they push the main name back into the background in the minds of both the renamed person and those around him. . But this does not mean the complete disappearance of this name, along with the structure of the personality, which is determined by it: by carefully peering into the personality, one can discover in it its former name and former spiritual warehouse, as if the patronymic of a person born from himself. Sincerely accepted monasticism usually transforms by monastic renaming the former name into a kind of patronymic; not without reason, monks often celebrate the day of remembrance of their worldly name, having in their souls the feeling that the main name with which a person entered the world remains forever.

In other cases of renaming, some complex nominal formations are again formed with the predominance of one or another of the names, depending on the life process of assimilating them and on the method of obtaining them.

Ch. XXII

So far, we have been talking fundamentally about the significance of names and about the warehouse of a person who bears a given name. However, not enough all in all to carry out this proposition and not show what, in particular, are the types of spiritual structure corresponding to the various names. The very capture of at least a few such types will then serve as proof of the existence of named types; in fact, why should these types not exist at all, since the existence of types of some, almost at random, names has been shown in practice. There are two difficulties here, and they need to be discussed. The first difficulty is the very name. What is a Name? Since it acclimatizes in various environments and undergoes various changes, the splitting of the name necessarily takes place, and, in establishing the type of a known name, one has to rely on one or another particular form of it. And if so, is it possible to establish a common named type? This difficulty is the same as in the discussion of a monument of literature that has come down to us through several successive translations and, moreover, in different ways. It cannot be said that the translation necessarily worsens the original: on the contrary, it can even enrich it (for example, the translations of Pushkin, Lermontov, Zhukovsky). But translation inevitably modifies what is being translated: if shades of meaning are strictly observed, then it is necessary to change either the root composition or the sound instrumentation, rhythm, etc.; it is impossible to be true to all three moments of speech at once, for then the two languages ​​would have to have in all respects the same nature, that is, to be one language. Therefore, when translating, one has to keep one thing and sacrifice everything else, and then the work ceases to be organic. Because of this, and for the sake of the organic nature of the work, it is necessary to a certain extent to sacrifice all three sides of speech, semantic, grammatical and sound, and re-create in another language some new work, the answer of the spirit of a given people to an ideal theme embodied by another people. In this new work, we recognize the ideal essence of the one translated, while in the more seemingly correct translation we do not feel the most important, organic unity. Through specific and particular means of incarnation, we arrive at the original spiritual form.

So it is with the name. A name cannot be translated into another language quite adequately, just as it cannot be transferred as a raw material into another language so that it merges into an organic unity with all speech. It must be co-creatively re-created in another language, and therefore a different aspect of the same nominal type will be necessary. But through this aspect, one can see into the original spiritual type of the name, which stands above all the particular aspects, and manifests itself in them, but each time it is colored in a peculiar way. The study of names begins with a certain particular manifestation of a well-known name in the element of a certain language, but through this manifestation it approaches others and extends to the most spiritual roots of the nominal type that nourishes them all.

The second difficulty is to explain the research methodology.

In fact, how exactly these types are known. Externally, such a study could be conclusive only by statistical methods. It would be possible, for example, to study the probability of certain convergent combinations of traits in the bearers of a well-known name and in the representatives of some other name, to try to show that the name favors this or that combination. In particular, when setting the personality of the combination in question in a given personality, one could again use the statistically processed evidence of others about her. But such an "objective" method, as they say, would not be easy to apply, both because of its cumbersomeness and because of the undeveloped psychological and moral statistics.

It would be tempting to implement named types in visual representations. On the path of "objective" research, thought here naturally comes up against the total photographing developed by Galton. By increasing the images of representatives of one name, it would be possible to compose a collective image of a given name; it would be natural to first do this in relation to people of a certain age, social status, nationality, and then combine these middle stages of communication with each other. Such a plan, however, would be as difficult to carry out in practice as it would be to express it in a general way: the implementation of Galton photography requires a lot of work, and it would be very difficult to practically organize the shooting of people of the same name and suitable social and other signs.

Consequently, in the study of onomatological types, the "objective" way is hardly practicable, and at the present time it is difficult to imagine that the material could be covered exhaustively. And if so, then the need for intuitive insight into names clearly emerges. However, this difficulty is of the same order as in all the sciences that establish the type: neither biology, nor psychology, nor aesthetics, nor history, etc., etc. exhaustively works out the material for the formation of type and is always limited to some the number of outstanding cases. If the analysis of names also resorted to the same organic range of cases, then such a device would not testify against onomatology. But, apparently, this latter is in a position both more and less advantageous than other disciplines. If, while analyzing a given name, one mentally sticks to several specific representatives of it, then it is almost impossible not to go astray and not replace the signs of the name with particular circumstances of the persons in question: visual and relatively crude impressions of a sensual order drown out the clever features of the nominal organization. In order not to stray from intelligent contemplation, it is necessary to carefully remove from ourselves all visual images, these or other examples that we encounter in life. The difficulty of onomatological analysis lies in the constant need to protect the mind from sensory representations that are much more vivid than the intuitions that need to be stated. When a nominal type is already fixed in a word, of course, nothing prevents us from testing it on specific material, trying it on our acquaintances, although even here great caution is required, because names should rather guide us in understanding personality than be determined by this understanding. But the process of working on names itself - meditation - must be pure.

What is the subject of such meditation? - Not images, but the very name as a word, a verbal organism, and in it sound his. But it would be wrong to say that onomatology proceeds only from sound: its object is the name. This word also condenses the experience of centuries, naturally augmented Galton photography and naturally calculated probabilities of spiritual statistics. The unconscious, however, is all hidden in the name, and when we move away from the conscious, but superficial and poor experience of the individual, then the generalized experience of all mankind appears in consciousness, and history itself speaks to us, in us, through us.

In the following, a number of nominal types are presented based on this kind of intuition. They are distributed in some internal order; by constant comparison of individual names, the exposition can be carried out more concisely and more expressively.

ALEXANDER

1922.XII.16. (1915.II.6)

This name corresponds, basically, to the sanguistic temperament, with a bias towards the choleric. Nobility, openness of mood, ease of dealing with people are characteristic of this name; lightness, though not superficiality. The signs of the name also include cordiality and kindness. Alexandrov's mind is clear and sober, slightly ironic, quick and versatile. But this mind is self-satisfied with its harmony, and it is afraid of questions that tear apart the depths and, naturally, can upset the established balance. Therefore, this mind is quite broad, but self-protecting from the pathos of all-embracing, strong and fast, but without spiritual onslaught: it fairly weighs a lot, but does not break into the depths, not so much because it cannot, as by self-protection from shocks.

The nobility of this spiritual disposition, chivalry, is not a flash and impulse in it, but an inclination shaped like a rule, and therefore easily acquires a somewhat artificial character. Then this nobility is programmatic and abstract, but not as a mask of slyness, but rather as a sincerely valued role, for which one must hold on partly out of pride. Willingness to stand up for any the truth is too formal, and the truth generally maybe Alexandrov was wrong in in particular in a particular life. Some coldness of the mind, for the sake of maintaining harmony, is replenished by affectation.

That "generally" in the character makes the name Alexander typical of great people, most characteristic of them, for "generally", what is said in full voice - and this is exactly how it is said in the great - becomes universal and truly human. Name Alexander wants to be a microcosm and, when it receives sufficient nourishing material for decoration, it becomes one: a genius. But this harmony and self-satisfaction of the name Alexander may not be up to everyone; not having the strength to become even great, by its structure, in addition to desire, it reaches for greatness. But "greatness" in small sizes, the "greatness" of ordinary Alexandrov gives dwarf trees of Japanese gardens. There is usually some subtle detachment from life in Alexanders. Some of the thinnest, almost invisible hair roots are cut off from them, but these roots are essential for nutrition; they go into the bowels of life, into other worlds. Hence - a certain bias towards abstract principles, building life according to schemes, rationalization, albeit in a very subtle and covert form: Alexander is distracted not by the will of rationalism, not by the heat of a self-affirming mind, but by the lack of life principles that check him and nourish him; rationalism is not positive, but negative. Therefore, this subtle rationalism is devoid of offensive energy, fanaticism, passion, it reveals a readiness for flexibility and compliance, it is soft, or, more precisely, elastic and worldly comfortable. The very programming of Alexandrov, which was mentioned above, has its source in the absence of a sufficiently close contact with space; Alexander does not see his deliberateness, because he has no influx from outside, the existential viscosity of which would oppose his behavior according to schemes: he takes abstract schemes as a basis, again not out of special love for them, but for lack of initial life impressions from the depths. The great Alexander, being a microcosm, would have found in himself the sources of the desired solutions; the little Alexander, also self-enclosed, must look for sources in himself, and the solution naturally comes from the mind, schematic and abstract, but still harmonious, as much as a rational decision can be harmonious.

In connection with the property for which there is no more suitable name than abstraction, although this name is not entirely successful, the name Alexander gives legislation to the personality. Not by will to power, but by his supra-vital and partly extra-vital structure, Alexander easily becomes the center of certain norms for those around him and sits down, seated or pretending to sit down, on a certain platform. This manifests the above-mentioned self-isolation, self-sufficiency of Alexander: he is a monad that does not have windows.

On large scales, this property of sufficiency is the condition of genius. In small ones - some kind of inability to live, although in a more subtle sense than external success; business and the life of Alexandrov is accompanied by success, even much above average, but it does not cancel the more subtle impression of some sort of lucklessness, or incompleteness.

However, whether it is genius or lack of vitality, but both, as a property of the monad, leads to inner loneliness. Friends and beloved comrades, valuable interlocutors and willing guests in relation to all and generally, Alexanders cannot and do not want to become such in particular and in relation to unique persons: such uniqueness would intrude demandingly into their harmonious little world and open windows that should be closed in it. The best friends that can exist, Alexandra, are not the best friends, precisely because they are not, like round ones, rolling towards everyone, not sticking into anyone with a sharp edge, but not catching on anyone either. Maybe friendship, like cement, needs suffering, and where everything is smooth, there is no ground for unification that breaks the monadic shells. The pleasantness of Alexandrov does not allow them to be completely close and completely open in particular: such closeness is always accompanied by a tragic sound, and tragedy and Dionysism are inseparable from each other. The Alexandrians, on the other hand, do not want Dionysianism, as directly opposite to their already given wholeness. Closeness to the end seems to Alexander both shy and unfair, and besides - affected. Worthy of attention<что>The Alexanders recognize real affectation in the style of French tragedies, when it is conscious, and they are afraid, like the affected, of the excesses of life, when they are spontaneous - they are afraid of Greek tragedy.

By virtue of their self-sufficiency, by virtue of their monarchical nature, the Alexanders can be very larcenous, generous and magnanimous; they can sacrifice their own without looking back. But they are little inclined to sacrifice themselves, and this, when close to them, creates a barrier to very close communication and vice versa, hence the feeling of their detachment, as well as with them. Lively and cheerful on the surface, inside they feed a trickle of pessimism. Despite the successes, despite the universal recognition, they are not satisfied: everything is missing something, the main thing. But this pessimism of them is neither a theoretical conviction, which, on the contrary, is rather optimistic, nor an organic pain, but something secondary and derivative, although necessary: ​​the shadow of their self-sufficiency, inseparable from them.

As a result: Alexander is not the deepest name, but the most harmonious, the most proportional within itself.

P.A. Florensky is often called the "Russian Leonardo da Vinci". It is difficult to list all the branches of activity in the development of which he contributed. This is mathematics, physics, philosophy, theology, biology, geology, iconography, electronics, aesthetics, archeology, ethnography, philology, hagiography, museum work, not counting poetry and prose. Moreover, Florensky did a lot to develop a universal worldview based on the comprehension of these sciences. In this area, he made such discoveries and obtained such results, the importance of which has only recently been appreciated (for example, in cybernetics, semiotics, antiparticle physics). He himself wrote that his works would be in demand not earlier than in 50 years.

They say that a poet in Russia is more than just a poet. Continuing this thought, we can say that a scientist in Russia is more than a scientist, a philosopher is more than a philosopher, all the more so who lived in times of deep crisis that his country, the whole world was going through. Father served as a priest

throughout his whole way of the cross, leading to Golgotha, and further to the world above, from where now and forever he encourages and supports us with his prayers, living in the world below. such a person is undoubtedly of great interest not only for understanding his work and his time, but also in order to understand our time and ourselves.

If you speculatively connect the places visited by P.A. Florensky: Germany, where he went as a child, the Far East - the beginning of the way of the cross, Transcaucasia, where he was born and turned to God, and, finally, the Solovetsky special purpose camp - that will turn out to be a cross. And if you mentally raise it, this cross, resting on the foundation - the Far East, then the place of rest of the Christian will be indicated: facing the east, so that, having risen on the day of the Last Judgment, see the cross as a sign of the Resurrection and the cross - the seal of earthly life. At the intersection of lines, where the heart is, there will be Sergiev Posad - the place of feat.

Calculating the years of life according to the law of the "golden section", we get the first "singular point" (P.A. Florensky's term): 1900 - the turn of the century. On the eve, during the summer holidays of 1899, which the high school student Florensky spent with his family in the village of Kvishechty on the banks of the Kura, something happened that he will describe in the chapter “The Collapse” of his memoirs - the collapse of the scientific positivist worldview, which will become the beginning of the path to faith. In 1904 Florensky enters the Moscow Theological Academy, in 1910 he takes the priesthood. Second singular point: 1918/1919 - the martyrdom of the Sovereign, the end of the former Russia. So, the convergence of the main node in time and the main point in space is Sergiev Posad 1918/1919. What happened during these years and became the mediastinum of life and the beginning of the path to Golgotha ​​Fr. Pavel Florensky?

“Florensky Pavel Alexandrovich, professor of theology, clergyman (priest), comes from a noble noble family, author of works on theology, in which his monarchical convictions are frankly expressed (“Protection of the Deity” (so ! – Ed.), “The Pillar and Ground of the Truth”, etc.). In 1928 he was arrested by the OPTU and convicted as an active member of the church-monarchist organization for 3 years. Since 1928, a researcher at VEI. The ideologist and head of the center Ph.D. organizations, in the past he was a member of the c.-r. "Platonic organization".

In the rather extensive "objective" of the OGPU, much is correct, except for the "noble" nobility and the existence of the "K.-R. organizations." The OGPU included people who did not even know each other in the “church-monarchist organization”. The real reason for the arrest was the underlined in the sentence to CMN (the highest measure of punishment) “non-defrocking”. The Supreme Will, as Florensky called it in censored letters from God's imprisonment, handed him the priesthood, and he did not remove his rank and did not renounce the Lord. Sentenced in 1933 to 10 years in the camps, he was sent first to the East Siberian camp "Svobodny", and then to the famous SLON - the Solovetsky Special Purpose Camp. On November 25, 1937, by a resolution of a special troika of the UNKVD in the Leningrad Region, P.A. Florensky was sentenced to capital punishment and shot on December 8, 1937 in Leningrad.

Having learned in Paris about the death of a friend, Fr. Sergei Bulgakov wrote: “Life seemed to offer him a choice between Solovki and Paris, but he chose his homeland, although it was Solovki, he wanted to share his fate with his people to the end. Both he himself and his fate are the glory and greatness of Russia, although at the same time its greatest crime. To these tragic and bitter words, spoken by a distant friend and like-minded person, one can now add that even if life gave a choice to Fr. Pavel Florensky, already known by the time of his last arrest in 1933 as a scientist and philosopher: he was offered asylum by the monarchs and presidents of many countries, he could sail to foreign shores on a “philosophical ship”, as many of his associates did, then Good Will predetermined his martyr's path to Golgotha, for Florensky was a hostage, a hostage of his family, his hearth, his homeland, an ascetic and bearer of a special priestly mission associated with the place where his way of the cross began.

So, there was no counter-revolutionary conspiracy. But there was a secret. This secret was taken with them to the other world by everyone involved in it. They say that manuscripts do not burn. The thoughts stored in the sphere of the spirit - the pneumatosphere, as P.A. called it, do not disappear without a trace. Florensky. What is this secret, which he carefully kept and for which he gave his life?

Before naming the mystery and its keepers, a few words about the Sacrament, the most important concept of Orthodoxy. Sacraments accompany a Christian throughout his life.

Once Christ said to the apostle Peter: "You are Peter, and on this rock I will build mine." Everything that the Savior said has not only a symbolic, but also a specific meaning. The cornerstone on which the Church of Christ stands are the apostles and saints. The main Sacrament - the Eucharist, the transubstantiation of wine and bread into the Blood and Body of the Lord, can only occur when the cup with the Holy Gifts rests on a stone - on the relics of God's saints. The famous St. Petersburg scientist and ethnologist A.N. Gumilyov explained the need for the transubstantiation of the Holy Gifts from the point of view of the law of entropy: “Energy is wasted, everything is destroyed. If there is no Communion on earth, the world will fall apart.” That is why the preservation of the relics of the righteous is not only a tribute, but also a guarantee of the future existence of mankind, the possibility of the Earth being. That is why the destruction of relics is not only blasphemy, but also an act of self-destruction.

Now let's go to the lot of one of the most beloved Russian saints, to the house of St. Sergius of Radonezh, the guardian of Russia. This is the "heart" of the mystery - the point of intersection of the lines of the cross, which the Good Will placed on the shoulders of Fr. Pavel Florensky.

In the first years of the Russian hard times, Sergiev Posad near Moscow became a truly spiritual capital of the former Russia. Here, to St. Sergius, in the heart of Orthodoxy, gathered the flower of the nation, representatives of its glorious families, writers, artists, philosophers. What big names: Golitsyn, Durnovo, Ilovaisky, Shakhovsky, Raevsky, Naryshkin, Rodzianko, Sheremetev! Favorsky, Rozanov, Nesterov work here. At one time there even existed here the “First Collective Farm of Sergiev Posad”, the chairman of which was Count Olsufiev, and the collective farmers were counts and princes. They clung to each other, seeking protection, trying to adapt to the times and hide behind alien vocabulary and concepts in order to save families and save the unextinguishable candle of faith.

In 1918, the Commission for the Protection of Monuments of Art and Antiquities of the Trinity-Sergius Lavra was established, headed by Fr. Pavel Florensky. In 1920, when the Lavra was closed, the monks of the monastery and adjacent sketes went to work in the township museums. It was thanks to their asceticism that the treasures of the Lavra were saved from plunder and outrage.

On the eve of Easter 1919, rumors spread around Sergiev Posad that a decision had been made in Moscow to open the relics of St. Sergius of Radonezh in public in order to "expose miracles and put an end to church obscurantism." What happened next became known only in our days, and for years, generations, information about this was collected bit by bit, according to the scattered memories of those involved in the events and their loved ones.

Here's what happened. On one of the nights of Great Lent, members of the Commission, probably Fr. Pavel Florensky and Yu. A. Olsufiev, with the blessing of the abbot of the monastery, Archimandrite Kronid, entered the Trinity Cathedral and, having prayed, opened the reliquary, seized the honest head of the Reverend, and in its place they placed the head of Prince Trubetskoy, who was buried in the cellar of the Trinity Cathedral. The head of the Reverend was buried in the sacristy of the Lavra and they took a vow of silence, which they did not break in all the hardships of life.

The rumors circulating in Sergiev Posad were justified, and the commissars and atheists held a Sabbath in the Lavra. The reliquary with the relics of the Reverend was exposed to the mockery of the crowd. It seemed to detractors that such an action should have forever killed the faith in shrines and miracles in the settlers. But the miracle did happen.

The head of the Reverend, protected from outrage, was secretly kept in the sacristy until the closing of the Lavra. In 1920 Yu.A. Olsufiev, having placed it in an oak ark, transferred it to his house on Valovaya Street in Posad, which became Zagorsk. In 1928, the famous "Sergiev Posad case" broke out, mass arrests began. The ark with the shrine was buried in the garden of the Olsufyevs' house, and none of those involved revealed the secret during interrogations. In the early 1930s, a new wave of repressions broke out, and Fr. Pavel Florensky. P.A. was dedicated to the town secret. Golubtsov, who later became Archbishop of Novgorod and Starorussky Sergius. Golubtsov moved the reliquary with the shrine from the Olsufyev garden and hid it in the vicinity of the Nikolo-Ugreshsky monastery near Lyubertsy. Soon P.A. Golubtsov was also arrested, and from prison he went to the front, where he was a nurse. After demobilization, he moved the oak ark to the house of Olsufiev's niece E.P. Vasilchikova. The once young Katya Vasilchikova was involved in the “Sergiev Posad case”, but with the help of E.P. Peshkova managed to avoid the camps. E.P. Vasilchikova was the last keeper of the shrine. Ekaterina Pavlovna lived with her family in a semi-basement, in a room with an earthen floor, in the same corridor with a variety of people, including criminals. In these terrible years, the head of the Reverend was together with the people in the same difficult conditions. On Easter, April 21, 1946, the Lavra was re-opened, and the head of the Reverend secretly took its former place in the tomb of the Reverend. We didn't agree. The relics of the Reverend were returned to the Church. The Assumption Cathedral of the Trinity-Sergius Lavra was also returned. The Trinity Cathedral remained under the jurisdiction of the museum. There also remained a silver shrine for relics with a canopy, erected in the reign of Empress Anna Ioannovna. The reliquary was handed over to the Church after one of the visiting foreigners expressed bewilderment that the reliquary and the relics were in different cathedrals. Trinity Cathedral was returned to the Church later. And only then did the relics of the Reverend take their place.

It was this secret that he kept all the years of imprisonment and camps. He kind of lived a double life. One is earthly, with ups and downs and roll calls, with work and a short rest. The other is incomprehensible to us, involved in the heavenly world, a different hypostasis. In this secret life of his there was no place for fear, despondency, despair. From this life, he was able to communicate with loved ones in the way that he continues to do now - through prayer and the Lord's mediation. “I took... the blows for you, so I wanted and so I asked for the Higher Will,” wrote Fr. Paul to his wife and children (March 18, 1934). But he also suffered for the preservation of the Secret. He guarded one of the few undesecrated shrines in Russia. Perhaps this was the church service entrusted to him in the main place and at the main moment of his earthly journey. Perhaps this gave strength to endure what was happening and the internal right to outwardly depart from church affairs in science and technology, to come to terms, on the one hand, with those who condemned him for this departure, and on the other, with those who attributed to him participation in a counter-revolutionary organization: he really violated the requirements power, protecting the shrine. In the light of this, the actions of Fr. Paul, especially in the last years of his life.

In addition to this special, mystical communion, Fr. Pavel Florensky addressed his relatives in his letters, which he wrote from BAMLAG, and then from the Solovetsky Special Purpose Camp. He spent 57 and a half months in the prison camp behind the looking glass - from February 26, 1933 to December 8, 1937. These terms ("term" according to the camp) are also divided by special points of the "golden section". The first special point is the happiest and at the same time one of the most difficult events in the camp biography: the arrival in Skovorodino in the Far East in July - August 1934 of Pavel Alexandrovich's wife Anna Mikhailovna with three younger children: Olya, Mik and Tika, their last meeting, in fact - farewell. The second main special point on the Way of the Cross is June 7, 1936, the birth of the first of twelve grandchildren, named after him, which was a real sign of the continuation of the Florensky family. Father Pavel learned about his birth from the letters of his eldest son Vasily and his wife Natalia.

Letters are one of the oldest genres of literature. From the letters found during the excavations of the ancient state, we learn about the bygone civilization and its people, the messages of the apostles form part of the Holy Scriptures. Letters to a family from the camps 1933–1937

can be seen as the last stage of creativity. In them, he passes on the accumulated knowledge to his children, and through them to all people, and the main idea of ​​the letters is the clan, the family as the bearer of eternity, as the main unit of human society. In these messages, the focus of all experiences is the family, or rather, the trinity of the individual, family and clan. Personality formed, unique, but at the same time, with thousands of threads connected with its kind, and through it - with Eternity, because "the past has not passed." In the family, the clan acquires a balance of formed personalities, unmerged and inseparable; in the family, the experience of the clan is transferred from parents to children, so that they “do not fall out of the grooves of time”. Letters 1933–1937 form an integral work, which can be called genodicy - the justification of the clan, family. Chaos can be resisted only by the affirmation of a person who absorbs the experience of his kind, listening to him, and in this the most important link is the experience gained from parents by children.

When reading these letters, the question may arise why Florensky, a priest, a scientist, an outstanding thinker who lives in the "heavenly world" even in his earthly incarnation, in his letters to his family never writes cherished words about the heavenly world, does not talk about the Lord. Undoubtedly, it is important that all his letters were censored. In addition, many prisoners did not want to write the whole truth to their loved ones, so as not to increase their suffering. Hence - detailed descriptions of the nature of cases not related to prison, retellings of the conversations of the interlocutors. Sometimes a false impression is created that it was not so bad “there”. Only in "Oro", in the tense difficulty of verses, in addition to the will of the author, his state is manifested.

But Father Pavel spoke the language of allegory, and his beloved wife Anna Mikhailovna Florenskaya was his “second self” and could read between the lines the message that her extraordinary husband sent from prison to descendants, all of us. In censored letters, Fr. Paul did not name his friends so as not to endanger them, he did not write the word “God” so as not to write it with a small letter, but when he said “I think”, he meant “I pray” - therefore the secret title of the book is “All Prayers - O you".

Yes, he was not free. But freedom in the understanding of an Orthodox person is something different than what the revolutionaries who “stormed the sky” proclaimed, giving their own and not sparing the lives of others for it. This is different than what the current fighters for all kinds of rights and freedoms stand up for, sweeping aside duties to God. Father Pavel was free inwardly, because with his life he created an “Orthodox experience”, an “Orthodox feat”, fulfilling the obligations imposed on him by his ordination and carrying his cross to Golgotha. It is impossible to convey such an experience verbally neither to fellow prisoners, until they ask for it, nor to relatives, because they also perform a Christian feat with their lives - the feat of martyrs-witnesses and myrrh-bearing women, who shudder from the blow of a spear inflicted by the guard on the Crucified, bleed from the stigmata of faith and suffering. He, the sufferer of Bamlagov and Solovetsky, did not renounce his faith. The most direct prayer that goes to the Lord is a deep, silent one. Father Paul created it throughout the tragic years of his asceticism, when he lived, being daily, hourly, every minute ready to stand before the judgment of the Most High. Such a life, transformed into standing before the Lord, dissolved by love, is living.

P.V. Florensky

Editorial

Letters from camps and prisons - from the Far East and Solovki - are already familiar to readers from their complete edition in the 4th volume of "Works in 4 volumes" (M .: "Thought", 1998) and publications in books and periodicals. In this edition, an extensive selection of letters is divided into sections: Letters to family this includes letters to various family members, but most of them are letters to his wife, Anna Mikhailovna, and mother, Olga Pavlovna. This section should present as fully as possible the life of Fr. Paul in the camps. The letter dated April 19–20, 1936 included a letter from Maria Veniaminovna Yudina. This is one of the few camp letters addressed to non-family members. The second section is Letters to children”, which, in turn, are divided into sections: “Letters to the younger children Miku and Tika”, “Letters to the daughter Olga” and “Letters to the eldest sons Vasily and Kirill” - is dedicated, respectively, to each of the children, by age, from the youngest to senior. And the third section - Letters about grandson”, like the first one, combines letters to various family members - wife, mother, grandson's parents - son Vasily and his wife Natalia - and covers the time of waiting for the birth of a grandson and the first year of his life.

Such a “distribution” of letters allows us to reveal one of the cherished topics of letters - growth, the formation of a person’s personality in the whole context of family life, clan, history, culture, which in its fullness goes back to life in God - the source of all life and true harmony.

Opens the book Will" about. Paul, written in 1917-1923. and which is, in fact, the first message to the family in the context of the catastrophe that broke out in Russia, the disastrous consequences of which Fr. Pavel prophetically felt immediately - the first entry in the "Testament" dates from April 1917. Arrest, camps and martyr Fr. Paul were the inevitable consequence of these events.

The circumstances of the last months of the life and death of Fr. Paul are described in the section " A priest who has not taken off his rank, which includes material preserved in the KGB archives about who carried out the sentence of execution of convict Florensky. All these sections, included in the book in addition to letters, create the necessary context for their perception.

All letters about Pavel sent to two addresses - to his wife and mother (Anna Mikhailovna: Zagorsk "b. Sergiev" of the Moscow region, Pionerskaya, 19; Olga Pavlovna - to Moscow: Plyushchikha, corner of Dolgogo lane and Novokonyushennogo, 12, apt. 7) . But each letter was addressed to several addressees at once - the letters were arranged on a sheet in stripes and, upon receipt, could be cut into pieces. By the period of the Solovki exile, Fr. Pavel developed a system for numbering letters - each "general" letter had a single number, date. This was necessary for orientation in the circumstances of the work of the camp mail - letters could disappear, be delayed. At the request of Fr. Pavel was clearly numbered in response letters and family members. Since in this edition parts of the letters are divided into sections, the date of writing the letter is given in italics in the subheadings, and the place of its writing is also indicated.

Notes to letters are given in the text, after each letter. The notes also include fragments of letters from Roman Nikolayevich Litvinov, fellow camp Fr. Pavel in Solovki, his wife Varvara Sergeevna, many of which are published for the first time. These letters complete the picture of camp life, algae production, which Florensky and Litvinov developed on Solovki. In preparing the book, letters from another fellow prisoner P.A. Florensky Nikolai Yakovlevich Bryantsev.

The text of the letters is printed according to their complete edition in the 4th volume of "Works in 4 volumes". M., 1998; "Testament", as well as fragments of the memoirs of Fr. Pavel Florensky, included in the notes - according to the book: Priest Pavel Florensky. To my children. Memories of past days. Genealogical research. From Solovetsky letters. Will. M, 1992. In the references to the book in the notes, its title is abbreviated: "To my children", indicating the page. Reference information collected by A.C. is taken from the same books. Trubachev (now hegumen Andronik). When compiling the notes, the book by V.I. Onoprienko "Florensky" (M., 2000).

For the convenience of readers, information about the addressees of letters - family members - was not included in the notes, but is given at the end of the book, before the name index.

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Pavel Florensky

Pavel Florensky

Biography

Childhood and youth

Born on January 9, according to the old style, in the town (now). According to his father, his pedigree goes to the Russian clergy, while his mother, Salome, came from an ancient and noble family - the Saparov / Saparashvili family. Florensky very early discovered exceptional mathematical abilities and after graduating from the gymnasium he entered the mathematical department. He was brought up outside the religious tradition, but in his youth, under the influence of the articles, he felt an interest in Christianity. In his student years, he became interested in teaching and archimandrite. Upon graduation, he did not accept an offer to stay at the university to study mathematics, but entered. During these years, together with Ern, Sventsitsky and Brikhnichev, he created the "Union of Christian Struggle", which sought to radically renew the social system in the spirit of Vladimir Solovyov's ideas about the "Christian community". Later, Florensky completely departed from radical Christianity.

Symbolism

Even during his student years, his interests covered philosophy, religion, art, and folklore. He enters the circle of young participants in the symbolic movement, makes friends with, and his first creative experiences are articles in the symbolist magazines New Way and where he seeks to introduce mathematical concepts into philosophical problems.

During the years of study at the Theological Academy, he had the idea of ​​a major work, his future book "The Pillar and Ground of Truth", most of which he completes by the end of his studies.

Persecution and death

In the summer he was exiled to, but in the same year, due to the efforts of E. P. Peshkova, he was returned from exile. Had the opportunity to emigrate to Prague, but decided to stay in Russia. In the early 1930s, a campaign was unleashed against him in the Soviet press with articles of a pogrom and denunciatory character. followed by an arrest and after 5 months - a sentence of 10 years in prison. Florensky was kept in the Solovetsky camp. by a special troika of the Leningrad region, he was sentenced to capital punishment and shot, most likely near (a suburb of St. Petersburg). Subsequently, he was fully rehabilitated.

Disagreements

• "Imaginations in Geometry"

Referring to , Florensky opposes . Interpreted as proof of the Earth's immobility. Declares "notorious" fundamentally unproven. Commenting on , Florensky comes to the conclusion that beyond the speed of light, a non-physical "other world" begins. This otherworldly world of imaginary magnitudes gives a description of the highest eternal reality. Based on , Florensky calculates the distance to this world as the distance at which a body circling the Earth in one day will move at the speed of light. Interest in the cosmological model of antiquity is one of the characteristic features of modern Florensky historical science, which paid great attention to the morphology of space-time of primitive cultures, Antiquity and the Middle Ages.

• antisemitism

In Kyiv, the Jew Menachem Mendel Beilis is charged with the ritual murder of a 13-year-old student of the Kiev-Sofia Theological School Andrei Yushchinsky. Without doubting the existence of practice, Florensky sends V.V. Rozanov for anonymous publication of the article “Prof. D. A. Khvolson on ritual murders” and “The Jews and the fate of Christians”. V. V. Rozanov includes both articles in the book “The Olfactory and Tactile Attitude of the Jews to Blood” as an appendix.

• Theology

Florensky stood in more pronounced positions than, for example,. Florensky spoke in the sense that the name of God is God Himself along with the sounds and letters of that name. In addition, Florensky paid great attention to the magical nature of the word and name.

Memory

A street in, a street in the village of Solovetsky (on the former Solovetsky Island) is named after P. A. Florensky.

Bibliography

• Kedrov K. "Immortality according to Florensky" In the books: "Parallel Worlds" AiFprint M., 2002, "Metacode" AiF print M., 2005.

Filmography

• "Insight-dream about Florensky, or Imagination in geometry". , . Director - Mikhail Rybakov. Screenplay - Konstantin Kedrov. Consultants - and hegumen A. Trubachev.
• "Russian Leonardo". St. Petersburg, 2008. Based on the book by P. A. Florensky "Names". Director, scriptwriter - T. Krasnov. Role performers - T. Krasnov, Richard Stans. Cameraman Yulia Balina

Notes

Links

• Florensky P.A., “Pillar and affirmation of truth. (The experience of Orthodox theodicy in twelve letters)”, M., “The Way”, 1914.
• Library of Alexander M. Kobrinsky >