How a fighter against ignorance became an enemy of the Russian authorities.

In this article, we will provide you with all the answers to the Golden Fleece 2018 contest. Every year schoolchildren pass this difficult competition. It really has a lot difficult questions, the answer to which is sometimes simply not found on the Internet. Competition will be held from February 16 to February 20, 2018.

Golden Fleece 2018 answers grades 9-11

1. After the death of Peter I, the de facto ruler becameAnswer: a. HELL. Menshikov.
2. The author of the project of liberal reforms in early XIX century wasAnswer: M.M. Speransky
3. The author of the Spiritual Regulations for the Synod founded by Peter I wasAnswer B) Feofan Prokopovich
4. The leading role in the development of the Northern Black Sea region was played byAnswer D) G.A. Potemkin
5. The first Minister of the Russian Land Forces wasAnswer B) S.K. Vyazmitinov
6. At the first Russian meeting of translators, the keynote speaker wasAnswer D) V.K. Trediakovsky
7. The initiator of the "invention of the leaders" wasAnswer B) D.M. Golitsyn
8. Regent E.I. Biron was overthrown by the guards under the commandAnswer D) B.K. Minikha
9. Paul I was called RussianAnswer B) Hamlet
10. In the battle of Kunersdorf, the decisive battle of the Seven Years' War, he commanded the Russian armyAnswer C) P.S. Saltykov
11. In 1721, the government of the cities was transferred toAnswer A) To the Chief Magistrate
12. In the 18th century, the Russians won their first victory over the Turks in a field battle atAnswer A) Large
13. The first military clash between Russia and France took place during the warAnswer A) for Polish inheritance
14. Russia's proposed "Declaration of Armed Neutrality" contributed to the victoryAnswer B) American Revolution
15. The foreign policy program of the reign of Catherine II, developed by N.I. Panin, calledAnswer A) “Northern chord”
16. During the accession of Anna Ioannovna, the "supreme leaders" made an attemptAnswer A) limit autocracy
17. This French educator visited Russia under Catherine IIC) D. Diderot
18. As a result of the education reform under Catherine II,D) public schools
19. As a result of the Russian-Iranian war of 1804-1813, Russia conqueredD) Dagestan
20. The Russian-Turkish war of 1806-1812 ended with the signing of peace inThe answer is B) Bucharest.
21. The laid commission was convened by Catherine II to prepareAnswer: B) new code of laws
22. On the initiative of M.M. Speransky, a project was implemented to createA) Council of State
23. To replenish the state budget under Catherine IID) issued banknotes
24. The policy of mercantilism pursued in Russia in the first half of the 17th century assumedA) excess value of exports over imports
25. The first attempt to legally mitigate serfdom was madeD) Paul I
26. In the last years of his life, Peter I was preparing a naval expedition to the islandC) Madagascar
27. According to the "Charter to the nobility" of 1785, the nobles could notB) to punish corporally
28. Nobles were exempted from compulsory military service in peacetimeAnswer: C) Peter III
29. This outstanding figure of the Enlightenment was in correspondence with Peter I.Answer B) G. Leibniz
30. According to the plan of Peter I, the Academy of Sciences being created in St. Petersburg was to includeC) academic university
31. This composer wrote the opera The Barber of Seville to be staged in RussiaA) G. Rossini
32. This writer retold in verse the story of Jean de La FontaineD) I.F. Bogdanovich
33. The work of this author Catherine II called the "prayer book of sovereigns"D) C. Montenesquieu
34. The ode of this poet became the first Russian poem to become widely known in Europe.D) G.R. Derzhavin
35. The decoration of this St. Petersburg church uses copies of reliefs by the Italian sculptor L. GhibertiA) Kazan Cathedral
36. This educator organized a 50-volume collection of translations into Russian of the works of European philosophers D) N.I. Novikov
37. The wife of this poet was nicknamed "Russian de la Suze" for her penchant for literature.A) M.M. Kheraskov
38. The memoirs of this figure of the Enlightenment were first published in English 35 years after they were written. A) E.R. Dashkova
39. The first architect of St. Petersburg came to Russia fromD) Denmark
40. The first foreign opera and ballet troupes appeared at the courtB) Peter I
41. The hero of this poem N.S. Gumilyov went to introduce himself to the empress of the XVIII centuryA) "The Lost Tram"
42. This 19th-century building in Peterhof was built in the Elizabethan Baroque style.D) Maid of Honor Corps
43. This artist at the beginning of the 20th century depicted Empress Anna Ioannovna with a gun in her handsA) A.P. Ryabushkin
44. This artist depicted Peter I in the interior of the Monplaisir PalaceC) N.N. Ge
45. The heroine of this portrait XVIII century devoted poetry poet of the XX centuryA) N.A. Zabolotsky
46. This artist created stylizations for the "gallant age" in porcelain worksB) M.A. Vrubel
47. This composer edited choral works D.S. BortnyanskyA) P.I. Chaikovsky
48. This Hermitage interior was stylized at the beginning of the 20th century as rococo of the 18th century.D) Theater lobby
49. According to the project of this architect, at the beginning of the 20th century, a building was built in the style of Peter the Great BaroqueB) A.I. Dmitriev
50. This writer of the 20th century made his first prose works stylized as 18th centuryD) D.S. Merezhkovsky
51. This square in St. Petersburg was part of a fortress glacisC) Senate
52. The oldest indoor sports facility in Russia was built forD) Land gentry corps
53. Mosaic M.V. Lomonosov "Poltava battle" is located inD) Academy of Sciences
54. The first meeting of the Commission on the code was held inA) Faceted Chamber
55. This place has been traditional for the May Day festivities of St. Petersburg residents since the 18th century.D) Ekateringof
56. MM. Kheraskov calls the estate KuskovoC) "new Athens"
57. This family donated their art collection to a Moscow hospital for the poor.Answer C) Golitsyns
58. Chambers of the steward A.I. Troekurov became a model of civil development of the first half of the 18th century in this cityC) St. Petersburg
59. This architectural and park ensemble of A.S. Pushkin sang in the poem "To the nobleman"C) Arkhangelsk
60. Old Gostiny Dvor in Moscow was erected by the decree of Catherine II according to the projectC) J. Quarenghi

If you find an error, write the correct answer in the comment

RUB 57,500 managed to collect in 1784 the creators of the Printing Company. It was a huge educational project, which included not only the publication of books, but also the opening of a translation school, a library, and educational societies. The project was headed by retired lieutenant Nikolai Ivanovich Novikov. Attempts at peaceful self-organization in Russia are often equated with the activities of terrorists and rebels, and it is not surprising that Catherine II eventually imprisoned Nikolai Novikov in the Shlisselburg fortress.

ALEXANDER KRAVETSKY

"Sloth and non-walking..."

The Catherine era left behind several names-symbols: Suvorov - the main commander, Pugachev - the main rebel, Novikov - the main educator. Such names tend to live an independent life. Everyone knows the memes "Suvorov speed and onslaught", "Pugachevism", "Novikov's decade", but not everyone represents the reality behind these words.

The fate of Nikolai Novikov is rather paradoxical. For him, as for most of his contemporaries, enlightenment meant introducing people to world culture. At the same time, Nikolai Ivanovich himself did not know a single foreign language, that is, he could not independently decide which works should be translated into Russian, published and handed over to grateful compatriots. As a young man, he studied for some time at the noble gymnasium at Moscow University, in the French class, but in 1760 he was expelled "for laziness and not attending" classes. Together with him and with the same wording, Grigory Potemkin, the future favorite of the Empress and field marshal, was removed from the gymnasium. Thus, the annexer of the Crimea and the publisher of "Ancient Russian Wifliophics" were hopeless losers and truants.

The type of idealist-enlightener, to which Nikolai Novikov belonged, was often met in the subsequent history of Russia, and it is difficult for posterity to understand what was unusual in this person.

It is worth saying that Novikov never tried to hide this lack of education of his and noted it not only in private correspondence. In 1772, Novikov's magazine The Painter published a reader's letter to the publisher, which said: foreign writers, write such leaflets that many people who know the taste like it. Novikov, having printed this seemingly complimentary, but essentially revealing appeal, showed readers that he did not intend to hide anything.

In general, pointing out his own ignorance was part of his corporate identity.

"Do not forget that an idiot who does not know any languages, who has not read any school philosophers, is talking to you," wrote Nikolai Karamzin a man who introduced his compatriots to European culture and published a huge number of translations from French and German.

Loyal satire

Leaving the gymnasium, young Novikov went to military service. He ended up in the same Izmailovsky Guards Regiment that supported the military coup that brought Catherine II to power. The Empress did not forget the Izmailovites - awards and ranks were distributed generously. Nikolai Novikov, having received his first promotion, retired with the rank of lieutenant and more public service was not.

For some time, journalism became the main occupation of the retired lieutenant Novikov. The transformation of Russian journalism into something socially significant is usually associated with the Russian-Turkish war of 1769-1774. It is believed that Catherine was not sure of the successful outcome of the military campaign and came up with a bright project that could distract society from discussing government decisions. Satirical magazines, without hesitation criticizing everything, with the exception of the actions of the empress, seemed the height of courage and a breath of freedom.

Nikolai Novikov enthusiastically got involved in journalism, the publications he founded came out, replacing each other: "Drone", "Ridder", "Painter", "Purse". Novikov himself was an editor, a curator, but not an author. The retired lieutenant renounced the author's ambitions in his trademark self-deprecating manner. In the publishing preface, he described himself as a lazy, poorly educated person, incapable of either military or secular service, or writing, and noted that he could only benefit by publishing other people's works.

For Russia, satirical magazines were an unprecedented thing. On their pages, one could freely sneer at the mores of society, mock the ignorance of some and the gallomania of others, mock the dandies (the dandies of the 18th century have an analogue in the 20th century in the form of dudes, and in the 21st century such characters are called hipsters) - in general, magazines in every possible way entertained the respectable audience.

The price for the right to this bold and cheerful criticism was regular compliments addressed to the enlightened empress.

In this art, Nikolai Ivanovich quite succeeded: one of his magazines - "The Painter" - was directly dedicated to the author of the comedy "About time!", That is, all the same Catherine. In his opening remarks in the first issue, Novikov informed readers that it was the literary work of the Empress that inspired him for this publication.

Satirical magazines were successful, but the war was over, and free journalism was gone with it. It is believed that the magazine "Purse" published by Novikov overdid it with criticism of French fashion - it offended either French diplomats or domestic gallomaniacs. This seems to be true, but the real reason for closing the magazine is different. Catherine lost interest in the work of witty journalists, and for short term all satirical magazines were closed.

These changes did not particularly upset Novikov, since he had other projects in his work. In 1772, the "Experience of a Historical Dictionary of Russian writers"- the first literary encyclopedia of Russia. Two and a half centuries later, it is hard to imagine what a fuss this book made. The reference book was perceived as actual literary criticism, as the first attempt to rank Russian writers. Of course, many felt offended and bypassed.

At the same time, Nikolai Novikov began to publish materials on the history of Russia, and his experiments were noticed and supported by the Empress. Catherine ordered that government agencies freely handed over documents of historical interest to Novikov. Thus, a private enterprise acquired an official status, and as a result, a multi-volume "Ancient Russian vifliofika" appeared (this is not an exquisite distortion of the usual word "library", but a quite standard way of transforming Greek letters for that time).

An amazing thing: the first three projects of a novice publisher laid the foundation for three areas of publishing activity - satirical periodicals, encyclopedic dictionaries and multi-volume publications of historical sources.

university printing house

In the 18th century, the independent public was practically inseparable from Freemasonry, but it is always very difficult to write about Freemasonry. This movement is extremely heterogeneous. It included free theologizing, alchemical experiments, service to the poor, political intrigues, and mysterious rituals. Freemasons created myths that their organization dates back to the time of the construction of the Temple of Solomon, and their opponents - about a worldwide conspiracy of Freemasons striving for world domination. The abundance of myths, the intricacy of the inner history of Freemasonry, which was divided into endless currents - give brief description is difficult here. As it were,

The Russian XVIII century was marked by a sharp competition between rationalism, dating back to the French Enlightenment, and mystical searches associated with Freemasonry.

The ideas of the Freemasons were much closer to Nikolai Novikov than the ideas of the French encyclopedists, whom the Empress favored. However, he did not aspire to formal membership associated with rituals, oaths and initiation. At the same time, one of the Masonic movements really wanted to have a manager capable of inventing and accompanying complex educational projects. Novikov agreed to become a member Masonic Lodge, but put a number of conditions that were accepted. He did not bind himself with any oaths and promises and received the right to leave the box if the activities of the society turned out to be contrary to his conscience. In addition, the new member took in the box quite high position, at once jumping over several steps of the hierarchical ladder.

Truth-seekers like Novikov found Masonic practices more attractive than Catherine’s favorite rationalistic constructions of French encyclopedists.

Friendships acquired in the Masonic environment made it possible to combine journalism with charity. Income from the monthly "Morning Light", which Nikolai Novikov began publishing in 1777, was used to support the Catherine's and Alexander's schools for children from poor families and orphans. The founders of these establishments were Novikov and his Masonic friends. The magazine promoted the collection of funds for the benefit of schools, printed detailed reports on donations and strongly supported pedagogical methods used by teachers. For example, one issue contains a story about how children voluntarily forfeited breakfast and dinner for a month in order to pass the money saved on groceries to those who need it even more. It seems that this is the first charity PR campaign in the history of Russia with the participation of children.

Masonic connections provided other opportunities as well. In 1779, Nikolai Novikov went to Moscow as an anti-crisis manager, able to revive the unprofitable printing house of Moscow University. Printing house frankly burned through. The published books gathered dust in the shop, and the Moskovskie Vedomosti newspaper, which was also published by the university, could hardly reach a circulation of 600 copies. The situation needed to be corrected, and the curator of the university, poet and freemason Mikhail Kheraskov suggested that Nikolai Novikov take a printing house, bookstore, and along with "Moskovskie Vedomosti" on lease for ten years. The gambler Novikov could not refuse this offer and got involved in this publishing adventure, paying 4,500 rubles. rent.

With obvious business acumen, Nikolai Ivanovich Novikov was not a publisher-merchant aimed at making a profit. His most important task was to educate educated and active people who in the future could transform the country. At the same time, speaking of education, Novikov had in mind mainly not the natural sciences, but philosophy and moral teaching with a touch of mysticism. It was for this reason that Novikov and his like-minded people printed books, translated foreign authors, and paid for the education of talented young people at the university.

The publisher, who did not know foreign languages, was in awe of the idea of ​​translation. Thanks to his energy and means, a huge number of texts were translated into Russian.

The publications of those years were distinguished by an amazing variety - from The Golden Ass to Paradise Lost, from German grammar to the writings of John Chrysostom.

Almost everything here was innovative. It was thanks to the translators of the Novikov circle that the writings of the Church Fathers first appeared in Russian. After Novikov, this work was resumed only in 1843, when the Moscow Theological Academy took over.

"Significant capital for the realization of my idea..."

Almost immediately, a circle of idealists began to form around the university printing house, who dreamed of raising a generation of energetic and educated people. There were some very colorful people here. For example, Semyon Ivanovich Gamaleya, a graduate of the Kiev Theological Academy, who refused 300 souls granted to him for impeccable service, saying that 300 souls are useless to him, since he does not even know what to do with his one. Or German language professor Ivan Grigoryevich Schwartz, a Russified German who was educated at the universities of Halle and Jena and raved about educational projects.

Through the joint efforts of Schwartz and Novikov, an informal "friendly scientific society" was created, which tried to find funds for talented seminary students to have the opportunity to study at the university. At first, there was enough money to educate only one student, but then the number of scholarship holders increased. Nikolai Novikov gave young people work - he commissioned them to translate European authors, and then printed the translations in his printing house. Gradually, a circle of enlightened youth formed around Novikov and Schwartz. At the bookstore, Novikov opened the first library in Moscow, around which the reading public also began to group.

There were not enough teachers and translators, and they tried to train them right on the spot. In 1782, Moskovskiye Vedomosti, whose publisher, as we remember, was Novikov, placed an announcement that an unknown philanthropist was establishing a "Translation Seminary", where he would support six students at his own expense. It was assumed that, having learned the language, young people would prepare new translations for publication. The example of the "unknown benefactor" proved to be contagious, and soon ten more translators were willing to provide training.

The projects of the Novikov circle needed money, moreover, big money. Casual small donations were clearly not enough. But Ivan Schwartz managed to radically solve the financial problems of the project. It happened by accident. In 1781, Schwartz got a job as an educator in the house of retired guardsman Pyotr Tatishchev, a wealthy man and not inclined to charity. But the eloquence of Schwartz worked a miracle, and Tatishchev sent a significant part of his fortune to the activities of the Novikov circle. Schwartz was happy. “Columbus, who saw the earth, could not rejoice more than me when I found myself in my hands a significant capital for the implementation of my idea,” he said.

The "exemplary huts" that Novikov built for his peasants are still inhabited, and local residents claim that these houses are easier to heat than modern ones.

The appearance of a serious sponsor immediately raised the status of Novikov's projects. Other donors appeared who considered participation in Novikov's enterprises the main business of life. So, for example, the son of a rapidly getting rich coachman, G. M. Pokhodyashin, transferred huge sums to Novikov to help the starving and for educational projects. After the arrest of Novikov, Pokhodyashin was completely ruined. However, until his death, he was in awe of Nikolai Ivanovich and died looking at his portrait.

Novikov's publications were printed at the university printing house, where Nikolai Ivanovich, as already mentioned, was a tenant, not an owner. But after Catherine II issued the famous decree on free printing houses in 1783, which allowed individuals to work in publishing, the "friendly learned society" opened two more printing houses in Moscow. And in 1784, all these institutions were merged into the Printing Company. It was the first free publishing house in Russia, owned not by a private person, but by a partnership. The initial contributions of the founders amounted to 57,500 rubles. The enterprise was headed by Nikolai Novikov. He also dealt with writers and translators, independently evaluated manuscripts.

The company prospered, although it is already quite difficult to understand what the role of the actual income from the sale of books is here, and what is the role of the help of donors. Novikov clearly did not draw a clear line between business and charity. For example, there is evidence that he

ordered the translation of the same book to two or even three translators, paid generously to everyone, and then printed the best version, in his opinion, and destroyed the rest.

This was done in order to give translators the opportunity to earn and gain useful experience. It is clear that all this required large additional funds and was not among the rational spending.

"The secret of an absurd society..."

Needless to say, the circle of energetic citizens, which developed frenzied activity in Moscow, had many enemies. Scandals happened more or less regularly. When it suddenly became clear that Nikolai Novikov had reprinted the copybooks, the rights to which were owned by the state, he had to pay a fine. On another occasion, the Jesuits were offended by Novikov's "History of the Jesuit Order" published by Novikov, complained to the Empress, and succeeded in destroying the circulation. However, the troubles were not limited to material losses: the highest anger is a serious thing.

But all these were minor and, in general, inevitable troubles. The really serious problem was that Catherine II regarded Novikov's project with growing suspicion. It was related to several things. First of all, the empress, who corresponded with Voltaire, did not favor Masons, she despised their rituals and mystical searches. In general, materialism was more understandable to her than abstract arguments about spiritual entities. Yes, and quackery in Freemasonry was more than enough.

After the scandalous expulsion of Count Cagliostro from Russia, the press published satirical essay Catherine's "The Secret of an Antiabsurd Society", in which she mocked Freemasonry, its rites and mysteries. Of course, Catherine's comedy was not directed directly against the Novikov circle. But dissatisfaction became more and more obvious, especially since the heir to the throne, Pavel Petrovich, whom Catherine did not love and feared, had a clear interest in the Masons.

But Novikov displeased the Empress not only with his involvement in Freemasonry. Catherine was annoyed by the fact that through the efforts of Novikov and his entourage some new type of social life was being created, radically different from everything that had been before.

In Russia, public life was in charge of the state, to which the nobleman served as a military man or as an official. The right of nobles to a "particular" life was limited. And even after the manifesto of Peter III on the freedom of the nobility, when it got the opportunity to retire and live private life, it meant the quiet existence of a pensioner, which boils down to housekeeping, hunting, reading, etc.

No organized social activity such as public education, book publishing for those who retired was envisaged and seemed something suspicious. The Novikov circle created an alternative type of social group - a group of like-minded people united general ideas and mutual sympathy, which took over the functions belonging to the state.

And although no laws were violated in this case (it simply did not occur to legislators to ban such activities), the Novikov project seemed clearly and deeply anti-state.

The first experience of social activity in the history of Russia deprived Ekaterina of peace. The empress complained to the Moscow mayor I. N. Arkharov that she successfully dealt with the Turks, Swedes and Poles, but did not know what to do with the lieutenant. Now, two and a half centuries later, Catherine's reaction to the activities of Nikolai Novikov seems inadequate. But it can be understood. For the first time, the Russian state had to deal with its own citizens, who thought about the interests of the country and had own program its development. Catherine had no experience of dialogue with such associations of people, and it was more customary to resort to repression.

"But all over the world there were Christians like Novikov..."

Nikolai Novikov did not pursue political goals, he tried to comply with the laws and racked his brains, which brought upon himself the highest wrath. Yes, and the empress, it seems, did not understand exactly where Novikov broke the law. It was most natural to suspect him of apostasy from Orthodoxy and anti-church activities. The interrogation of Novikov on this subject was entrusted to the Moscow Metropolitan Platon (Levshin). However, the metropolitan's opinion of Nikolai Novikov as a Christian was not only favorable, but almost enthusiastic. Metropolitan Platon of Moscow wrote to Ekaterina: “I do the duty, in my conscience and dignity, to convey to you that I pray to the all-merciful God that not only in the verbal flock ... entrusted to me, but throughout the world there should be Christians like Novikov.”

Even more interesting was Plato's opinion about the books published by Novikov, which the metropolitan divided into three groups. The first included "literary books" that should be freely distributed. In the second - "mystical books", from which Metropolitan Platon preferred to evade recall, citing the fact that he did not understand anything about them and was not ready to judge. And finally, the third group included books that were harmful, corrupting and undermining religious feelings, which should have been banned.

The point of this review was that

the metropolitan avoided characterizing the mystical and Masonic publications, but strongly condemned the works of the encyclopedists dear to Catherine's heart, who were also printed by Novikov.

In the end, mystical books were confiscated and destroyed, and the works of encyclopedists condemned by Plato were quietly sold.

We will not bore the reader with the course of the judicial investigation into the Novikov case. We only note that a major with a team of soldiers was sent to arrest the publisher, who was not distinguished by good health and military prowess, and he was secretly delivered to the place of detention, going around the cities, accompanied by six armed hussars, three non-commissioned officers, as well as a captain and an ensign.

The sentence - 15 years in the Shlisselburg Fortress - was incredibly strict. Contemporaries were horrified by the massacre of the book publisher, in whose conspiratorial activity few believed.

Contemporaries were shocked by the verdict, according to which Novikov had to spend 15 years in the Shlisselburg fortress

For Novikov, who was not distinguished by good health, a 15-year imprisonment in the fortress threatened to turn into a life sentence. But it all ended much earlier. Paul I, who succeeded Catherine, freed Novikov from the fortress on the very first day of his reign. The estate near Moscow was also returned. However warm relationship between Novikov and Paul I did not arise. After his release, Nikolai Novikov was not engaged in any social activities and spent 22 years on his estate, Semyon Gamaleya, who continued to work on translations, and the widow of Ivan Schwartz also lived there.

From time to time, Novikov tried to draw up some projects, but he avoided contacts with government officials. Refusing to get acquainted with the Moscow Governor-General F. V. Rostopchin, Nikolai Ivanovich, scoffing, said:

"He is quite tall, and I am quite short, and so on, so there is a very high distance of emptiness between us."

Contemporaries saw a challenge in such distancing, but Novikov did not care. He clearly did not want to return to the world of social relations.

The 18th century made a decisive contribution to the development of translation activity in Russia. If for all Europe XVIII V. was the century of classicism and the Enlightenment, then for Russia it first of all began as the era of Peter I.

Peter's era. The Petrine era was a turning point, when many old traditions were interrupted and many new ones were introduced. The political reforms of Peter I significantly expanded Moscow's economic and cultural contacts with European countries, creating a need for numerous translations of scientific and technical texts and works of fiction. Russia in the 18th century made a huge breakthrough in the development of all areas of translation, decisively moving away from the Orthodox tradition and adjoining the Western European one. Changes in the field of translation corresponded to changes in life Russian society. If earlier the leadership of the translation process came mainly from monasteries, now a strong competitor has appeared - the state. State disapproval of the dominance among translations of texts of "divine" content is clearly heard in the decrees of Peter I. Higher quality requirements began to be imposed on translations. Tsar Peter issued a special decree on translations, demanding an "intelligible" transmission of the translated content. During this period, the literary norm of the Russian language began to take shape, and many educated people saw translations as a means of enriching their language, increasing its semantic and expressive potential.

An outstanding role in this process belonged to the great Russian scientist and poet Mikhail Lomonosov. Lomonosov and his talented contemporaries Sumarokov and Trediakovsky created big number mostly poetic translations. They often accompanied their translations with theoretical arguments, explaining why it was necessary to translate in this way and not otherwise, emphasizing the special importance of translation work, its creative nature.

At this new stage, the development of translation activity was characterized by three main features:

1) this activity has acquired new organizational forms.

2) changing the nature of translated books.

3) new awareness social significance translation.

Translations that bring new knowledge to Russia are declared useful and important. The range of translations of secular non-fiction texts from various fields of knowledge is expanding dramatically: military affairs, jurisprudence, engineering, shipbuilding, fortification, architecture, mathematics, astronomy, geography. Peter believed that the style of translations should be close to the style of the ambassadorial order. Peter also followed the translations of fiction, mostly not delving into the quality of the translation, but trying to promote their publication in Russia. Peter himself translated. The desire to ensure the regularity of cultural contacts through translation was also manifested in the decree on the establishment of the Academy in Russia, which Peter I issued a year before his death, in 1724: books."

In 1735, at the St. Petersburg Academy of Sciences, a " Russian collection» (Russian Assembly) - actually the first professional organization translators in Russia, which lasted until 1743. Lomonosov, Tredyakovsky and some other members of the Academy took an active part in its work. The Assembly was engaged in the selection of books for translation, worked out the rules and principles by which translators were to be guided, and critically evaluated the work done. She also trained future translators: a school of foreign languages ​​was established at the Academy, whose graduates became official translators. It was believed that the translator had to be able to translate from at least three foreign languages: Latin, German and French. The academy also sent students abroad to study "languages ​​and sciences", held examinations to test vocational training translators, tried to increase public interest in translation work.

In 1748, the president of the Academy published an order from Queen Elizabeth to translate more non-religious (civil) books. Later, the chancellery of the Academy appealed to "nobles and people of other classes" to engage in translations. It was at this time that translators began to receive regular remuneration for their work.

At the beginning of the century to translations classical literature a large number of pragmatic translations were added, so necessary for the century of reforms. At the same time, the ratio of languages ​​from which translations were made also changed: such modern languages ​​as French, German, and English began to predominate more and more, while Polish lost its popularity. Later, "technical" translations gave way to literary translations. The reforms were accompanied by an increase in the cultural demands of society, which could not be satisfied by the level domestic literature And literary translations had to fill this gap, satisfy an important socio-cultural need. Now translators considered their work a service to their country and emphasized its importance in numerous prefaces to their translations. They saw their task in educating their compatriots, improving morals, and creating a new Russian literature. Since that time, literary (or artistic) translation has acquired a high status in Russian culture. Translation came to be regarded as a form of creativity, as deserving of respect as the creation of original works of art. The translator acted as a rival to the original author, and sometimes he set himself a more ambitious goal and sought to surpass the original in artistic merit.

Catherine era . Russian educators set themselves the task of familiarizing society with foreign works, striving to assimilate someone else's literary experience and thereby enrich native literature. However, the connection between the texts of the original and the translation in the XVIII century. pretty complicated. Lack of sensation national specifics gave translators the opportunity to apply adaptation techniques. So, the translator E. I. Kostrov, translating in 1781-1788. Homer's "Iliad" introduces such cultural substitutions as "boots", "steel", "buttons". The translator Glebov Russifies Voltaire's personal names: Perrot, Colin and Pirette turn into Sidor, Karp and Agafya. In the 50-70s. translations into Russian of the works of Lessage, Prevost, Cervantes and others appeared, which was the catalyst for the birth of the Russian novel, the first authors of which were Emmin, Chulkov, Kheraskov. Translation literature forms literary tastes, enriches the language of Russian prose, develops the technique plot construction. It is especially important that, along with the traditional works of antiquity, modern ones written in the 18th century are increasingly being translated.

Particularly important at that time was the contribution made to the development of translation major figures Russian culture: Trediakovsky, Lomonosov, Kantemir. Translations Vasily Trediakovsky(1703 - 1769) formed a kind of milestone, marking the transition to the specifics of the XVIII century. in the field of translation. In the 18th century, a poetic translation appeared, which later took a special place of honor in Russia. Thus, Tredyakovsky conquered universal recognition thanks to his translation of P. Talman's novel "Journey to the Island of Love" in 1730, where he included many poems successfully translated into Russian rhythms. Replacing Old Slavic words with Russian words, Trediakovsky created a vocabulary that has become firmly established in the Russian language: “uselessness”, “purity”, “integrity”, etc.

Translation work of A.D. Cantemira developed in the same direction. He also chose Russian, rather than Old Slavonic, as the language of translation, introducing neologisms (“substance”, “love of wisdom”, etc.) and providing translations with extensive comments. The enlightening mission of translation in Russia at that time is illustrated by the fact that it was thanks to Cantemir's translation of B. Fontenel's treatise "Conversation about the Many Worlds" in 1740 that Russians became acquainted with the Copernican system.

Translations were especially numerous and varied. M. V. Lomonosov, made from Latin, German, French, Italian and Greek. In them, he showed a remarkable ability both to achieve equilinearity and to create free versions of the originals. Lomonosov paid great attention conveying the rhythmic organization of the original, using various forms iambs and choreas as an equivalent to the Alexandrian verse of French epics and the hexameter of Greek tragedies. Since Russian poetry at that time was only being formed and based on syllabic versification, Lomonosov's innovation enriched its resources, created new norms and traditions in the use of poetic genres and metric systems. He also devoted a lot of time to reviewing other people's translations.

Up until the 60s. 18th century mainly works of classic genres (ode, tragedy) are translated, as well as philosophical writings. The Catherine era, marked by the transition to enlightenment, shifts the focus to fiction. Catherine II actively supported translation activities and even, together with her retinue, translated Marmontel's novel Belisarius in 1767. Translation activity is becoming a fashionable and prestigious business, albeit a secondary one, since it was difficult to ensure one's existence by translation.

In the second half of the XVIII century. V translations such a need was felt that in 1768 in St. Petersburg Catherine II established a special society translators"A congregation striving for translation foreign books on Russian language” and appointed 5 thousand rubles for the annual payment of translators. The collection's repertoire of translations included books on the exact and natural sciences, philosophy, and, to a lesser extent, fiction. The "Collection" lasted until 1783, and during this time he published 112 translated works in 173 volumes. Translation of this era, to a large extent satisfied the needs of those reader groups who had poor command of foreign languages ​​or did not speak them at all, which determined both the choice of works and peculiar attempts to adapt them to class (recasting them into “Russian manners”). On the other hand, "translation competitions" were also widespread, in which translation was a work that received its artistic sense only in relation to the original. Such translation speeches had in mind a different audience - a relatively narrow, but quite cultural in the linguistic sense, circle of readers, representatives of the class elite (compare the competitions of Sumarokov and Lomonosov - translation ode J. B. Rousseau "For happiness", etc.). The fact that most Russians transfers was made from the French language (this is explained by the exceptional predominance of French culture and language among the noble intelligentsia of the 18th century), which, in turn, contributed to the assimilation of French theory in Russia translation.

CM 6. Transfer to Russia XVIII–XIX century

The nineteenth century was the golden age of Russian translation. If in previous century translation has become a special kind professional activity, then in the 19th century this activity was elevated to the rank high art. In the 19th century, translations were subjected to active criticism. Quality criteria are language comprehension and artistic intent original text, compliance with norms, preservation of national specifics. During this period, the translation was enriched with technical techniques that made it possible to convey the richness of the original - the need to preserve national, genre and individual originality. Free translation was welcome if it contributed to the preservation of the impression.

The new Russian school of translation began to take shape thanks, first of all, to the outstanding contribution of such famous figures culture, as the historian N. Karamzin and the poet V. Zhukovsky. Late 18th early 19th century Karamzin published a large number of translations in various journals. He saw in translations a good school for improving the writer's style. Karamzin translated the works of classical and contemporary authors from Greek, French, Latin, German, English, Italian and some Oriental languages. Introduced 72 authors into Russian everyday life.

Pushkin called Zhukovsky“a genius of translation.” He was a talented poet, but translations made up a significant part of his work. Zhukovsky translated from English, French, Old Church Slavonic, Latin and German. Thanks to him, Russian readers gained access to many works by Schiller, Goethe, Byron, Walter Scott and other luminaries of world literature. The range of his creative searches is truly amazing: from translations of fairy tales by Charles Perrault and the Brothers Grimm to Homer's Odyssey and the famous Russian epic The Tale of Igor's Campaign. Zhukovsky was one of the greatest masters translation over the entire history of this activity. Just like Karamzin, Zhukovsky was a supporter of free translation, which sometimes turned into a paraphrase or even an imitation, new text based on the original. Sometimes he could move the scene to Russia, give Russian names to the heroes of the original, and so on. However, his mighty talent allowed him to reproduce with extraordinary power the style, rhythm and intonation of foreign verse, and his best translations are distinguished by amazing accuracy. " Translator there is a slave in prose; translator in verse - a rival, ”said Zhukovsky. The Russian school of translation owes much to Zhukovsky for its achievements. In 1811 in St. Petersburg, a treatise by B.V. Golitsyna"Reflections on Russians translators", containing detailed description Russian translation Art XVIII V. And comparative analysis its most important examples. The purpose of the treatise is to strengthen the responsibility for the most accurate reproduction of the original, to achieve which the author proposes a number of measures, recommending in some cases even the prose transmission of poetic texts. However, until the mid-20s. with abundance transfers there are relatively few such that would meet the requirements of semantic and stylistic closeness to the originals. As a result of censorship constraints, on the one hand, the growth of a raznochintsy intelligentsia, increasingly involved in literary movement, - on the other hand, with her insufficient knowledge of foreign languages, Russian literature between 20 - 50 years. 19th century poorer transfers than at the beginning of the century. But translations of this period are increasingly approaching the task of reproducing the originals as accurately as possible. An example transfers of this type can serve translations from Goethe, Shakespeare, contemporary French poets (Hugo). In the 60s. translation activities are once again greatly enhanced. Continuously growing since the early 60s. a circle of readers who are little familiar with foreign languages ​​persistently put forward the need for such translations that could "replace" the original. Hence the continuous growth of Russian translated literature in the second half of the 19th century. The needs of the Russian theater cause the appearance transfers classics of the European theater: Shakespeare, Molière and others came out in this period in new editions. Since the mid 80s. scientific activity in the field of the history of "universal" literature is rapidly developing; interest arose in hitherto untranslated monuments of ancient European literature. P translators(some of them left the school of academician A.N. Veselovsky, who himself gave an excellent literary quality translation Decameron by Boccaccio) combine a subtle critical flair with a good philological understanding of the translated monument. In the same decades, we meet with many examples of exceptionally persistent translation work; so, D.E. Min over 40 years working on translation"Divine Comedy" by Dante; above translation"Faust" Goethe N. Kholodkovsky worked for over 25 years. Despite this translations of this period, the overwhelming majority are distinguished by significant shortcomings - approximate transmission, smoothing character - and convey only the scheme of thought, but not its stylistic expression. This can be said even about translations which at one time seemed exemplary (eg. translations P. I. Weinberg from Heine).

An honorable place in the history of translation in Russia belongs to two great Russian poets A.S. Pushkin And M.Yu. Lermontov. Although translations occupied a relatively modest place in their work, they made a significant contribution to improving the quality of literary translations in Russia. In poetic paraphrases and imitations, they managed to reproduce the most important features foreign poetry, but most importantly - their creations were wonderful works of art, not inferior to their original masterpieces. Their paraphrase translations served as model examples for other translators as they stated main principle that a good literary translation should be an integral part of the national literature in the target language. The role of Pushkin in the development of the Russian school of translation should be especially emphasized. Pushkin constantly showed big interest to translation issues, and his critical notes on translations are distinguished by their objectivity and depth. He stressed the importance of choosing the right literary works for translation, and its requirements of fidelity to the original, combined with high quality and expressiveness literary style an interpreter was provided beneficial effect on the best translators Russia in the 19th and 20th centuries. Closeness to Pushkin's judgments about translation are the views Belinsky. The reason for the generality is the similarity of the premises underlying the judgments. He repeatedly dwells on the choice of translated works, says that books are translated that are not worthy of translation in content, that have neither ideological nor artistic value, and classical literary monuments remain untranslated.

Although during this period the majority of translators advocated a free translation, some of them continued to insist on the maximum closeness of the translation to the original, on extreme literalism, even to the detriment of meaning and comprehensibility. Among them were such famous writers as P. Vyazemsky, N. Gnedich, A. Fet who translated a lot from different languages. True, they themselves did not always adhere to the principles they proclaimed. Sometimes the talent and artistic intuition of the translator overcame the barriers of literalism. Translations Vyazemsky the works of Konstan and Mickiewicz are not devoid of literary merit, and the works Gnedich, especially the translation of Homer's Iliad, was highly appreciated by Pushkin. Extreme formalism Feta doomed most of his translations to failure, but many successful solutions can be found in them. Fet translated Goethe, Schiller and others. He owns translations both parts of "Faust" by Goethe, "Antony and Cleopatra" and "Julius Caesar" by Shakespeare. Also requiring a lot of work. translations Latin poets: all Horace, Catullus, satyrs Juvenal and Persia], etc.

A special place in the translation culture of the XIX century. occupied by translations of famous Russian writers - I.S. Turgenev, L.N. Tolstoy, F.M. Dostoevsky.

translators such as V. Kurochkin, D. Minaev, M. Mikhailov and some others, achieved the goal by selecting appropriate texts for translation or by making imperceptible changes in the text of the translation that evoked associations with the Russian reality of that time.

Thus, Russian art translation during the 19th century. enriched mainly with ideas and techniques that made it possible to increasingly convey the richness of works of art. Among them: the need to preserve the national, genre and individual originality of the original. It became finally clear that it was impossible to solve such problems within the framework of a word-for-word, “literal” translation;

on the contrary, free translation was welcomed if it contributed to the preservation of the “impression”.

Archpastoral feat of St. Gurias (Karpov)

Saint Guriy, in the world Grigory Platonovich Karpov, was glorified not only for his missionary and archpastoral service. He entered the history of science as an outstanding ethnographer, sinologist (that is, an expert on culture, philosophy, language and customs of China), the author of the classic translation of the Gospel into Chinese. And in the history of diplomacy - as a person who made great efforts to expand the possessions of the Russian Empire by Far East.

The jubilee ecclesiastical and diplomatic conference, which took place in Simferopol, was dedicated to the 200th anniversary of the birth of St. Gurias (Karpov; 1815–1882). In addition to the diocese, the representation of the Ministry of Foreign Affairs of the Russian Federation, the Crimean Federal University, the State Archives of the Republic of Crimea took part in it.

Grigory Platonovich Karpov was born in Saratov, mature years spent in China, then was sent to Rome and Kazan, and on December 15, 1867, he was appointed to the Tauride episcopal chair, where he worked until his very blessed death on March 17, 1882.

It is known that in the period from 1840 to 1865 he served in the Beijing Spiritual Mission, which he headed from 1856. Archimandrite Gury made a huge contribution to the establishment of good neighborly relations between Russian Empire and China, regularly participating in negotiations between the Russian Embassy and the Chinese authorities, which resulted in the reunification of the Amur Region, Ussuriysk and Primorsky Territories with Russia, including the port of Vladivostok.

This was the time of the so-called Second Opium War, which was waged by Great Britain and France with the support of the United States - with the Qing Empire. Let me remind you the origin of the name - the allies, among other things, demanded from the ruling dynasty in China official law trade in opium. During this conflict, Russia offered the Qing Empire military assistance in exchange for territorial concessions in the Far East. In 1858, the Aigun and Tianjin treaties were concluded, largely due to the efforts of the head of the Beijing Spiritual Mission, Archimandrite Guria.

Three years later, in 1861, a protocol on the exchange of maps and descriptions of delimitations was attached to the Tientsin Treaty as an integral part of it. talking modern language, the delimitation of the Russian-Chinese border was carried out. On the officially approved map, the border was marked with a red line along the Chinese bank of the Amur, the Ussuri and the Kazakevich channel. Thus, the Amur and Ussuri rivers were recognized as wholly owned by Russia, and with them, significant territories in the region where there was no previously established border. This diplomatic success was secured by the Beijing Treaty. As both contracting parties confirmed, this document was adopted "... for the greater strengthening of mutual friendship between the two empires, for the development of trade relations and the prevention of misunderstandings."

During the same period, Archimandrite Gury did a truly colossal job of translating the books of the New Testament, the Psalter, numerous liturgical, theological, educational books into Chinese, in spreading the gospel word and Orthodox piety on Chinese soil.

By the age of 50, he completed the main work of his life - the classic translation of the Gospel into Chinese. This unique book has been preserved in the library of the Crimean federal university, researchers have the opportunity to familiarize themselves with it.

In addition to brilliant translations Holy Scripture and other soul-beneficial books, St. Gury left studies on the history of Orthodoxy in China, on Chinese Buddhism, which are of undoubted interest for modern science.

By the way, as a sign of special respect for the head of the Beijing Spiritual Mission, Guria, the Chinese ruling house presented him with the richest 600-volume (!) collection of Buddhist treatises in Tibetan, worth over 15 thousand rubles. silver, which none of the European libraries had at that time.

After finishing diplomatic work and missionary service in the Far East, Bishop Guriy was appointed to the Tauride Episcopal Chair, which he headed for 15 years.

It was thanks to his efforts during this period in the Crimea that the network of Orthodox educational institutions expanded significantly and Sunday schools, on new level the training of both the clergy and scientific workers came out.

On August 19, 1873, the Tauride Theological Seminary was opened, which was of exceptional importance in the education and enlightenment of the population of Taurida. Simferopol Mayor N.I. Ivanov wrote on the occasion of the opening of the seminary: “I consider it a most pleasant duty to congratulate Your Eminence on the opening of the Seminary. It was pleasing to God to allow you to start and finish a work, in its essence, of the first importance. May He send you and your closest collaborators the happiness of being present at the first and many subsequent graduations of the students of the Seminary, may you taste the purest of joys to see good fruits ripen in the field of education cultivated by Your Eminence and your collaborators.

In addition, the Tauride Diocesan Vedomosti newspaper was founded, which was of great importance in the spiritual and social life of Taurida, and extensive church construction was launched. By the end of Vladyka Guriy's archpastoral service, there were 286 churches in the Taurida diocese (in 1868 there were only 120). It is noteworthy that the saint found the time and strength to delve into all the details church building, including even design work, as evidenced by numerous archival documents.

Bishop (and since 1881 - archbishop) Gury entered the history of the Tauride diocese as a man of amazing meekness, gentleness, kindness, and sacrifice.

The well-known church historian, Bishop Hermogenes, in his description of the Tauride diocese, noted: “Blessed Guriy was known for many good traits: these are mainly meekness, courtesy, caution, firm devotion in all the will of God.”

Despite serious illness, Vladyka Gury selflessly worked for the good of the Church, his activity, without exaggeration, literally transformed the entire Tauride diocese.
The works of Archbishop Guriy on the organization and development of church life were tirelessly supplemented by his educational activities, theological creativity, which is permeated with the deepest education and versatile knowledge of the archpastor. So, in the "Word on New Year St. Guriy reflects on the problem of being in a completely special way: “God is not only the goal of our soul’s aspirations, but also the only guide on the way to the goal. Only in God and by God are all tasks of the mind resolved; only in God and by God is the thirst for the highest good, which torments our heart, quenched; only in God and by God does the feeling that longs for perfect beauty calm down. The Lord is like the true Sun spiritual world and warms, and illuminates, and enlivens our soul…”

Already in the 20th century, these ideas were brilliantly developed by Saint Luke (in the world Valentin Feliksovich Voino-Yasenetsky), an outstanding scientist and theologian, professor of medicine, author of an exceptionally deep and universal monograph Spirit, Soul and Body.

All the activities of Vladyka Guria were subordinated to one single great goal - to fulfill the will of God. He emphasized: "God's will should be the inspiring beginning and the final goal of our activity." The feat of the Savior and His Most Pure Mother was for St. Guria the highest guiding star in his entire ascetic life.

After a blessed death in 1882, Archbishop Gury was buried in the Alexander Nevsky Cathedral in Simferopol. For about half a century, his honest remains were in this temple.
In May 1930, the Crimean Central Executive Committee decided to demolish the main "cult building" of Simferopol. And on the feast of the Exaltation of the Holy Cross, on the night of September 27, 1930, Cathedral was blown up. On the eve of this act of vandalism, inspired by the God-fighting authorities, the parishioners managed to transfer to the cemetery near the Church of All Saints the remains of St. Guriy and four other clergymen buried on the territory of the temple. According to eyewitnesses, after the burial was opened, all those present saw absolutely imperishable relics Archbishop Guria.

“And during the transfer, the hand was somehow accidentally damaged, blood flowed from the hand. He was truly a saint of God,” said Protodeacon Vasily Marushchak, a member of the Commission for Canonization. - Saint Guriy was canonized by the Church in 2008, that is, relatively recently, but his veneration took place quite a long time ago. He was reburied in the cemetery near the Church of All Saints. And before canonization, his relics were found and transferred to the Peter and Paul Cathedral in Simferopol. And since then we have been performing a special prayer, a special divine service at the relics of St. Gurias.

It is assumed that the relics of St. Gurias will soon be transferred to the restored on historical place Alexander Nevsky Cathedral in Simferopol. Construction work is almost completed, services are regularly held in the upper temple. And in the lower one there is a painting of the walls, including scenes from the life of St. Gurias. In a conversation, one of the artists shared what difficulties arose: it turned out that the masters had to decide for a long time how to paint the Chinese, with whom the archimandrite had soul-saving conversations, because the canon does not exist here. But in the end, an artistic solution was found, and soon Simferopol residents and guests of the Crimea will be able to see with their own eyes the scenes of the missionary activity of Vladyka Guria, depicted on the walls of the temple.

The participants of the ecclesiastical-diplomatic conference were presented with a draft monument to the saint by sculptor Oleg Radzevich. The bronze figure of Archbishop Guria is supposed to be installed in front of the building of the Simferopol and Crimean diocese and Central Museum Tauris.

Andrey Ishin, Elena Ivanichenko

ENLIGHTENER OF YAKUTIA

Today marks 197 years since the birth of the missionary and educator of Yakutia, Bishop Dionisy (Khitrov), the first ruling bishop of the vast Yakut diocese.

The future Bishop was born into a poor and large family of a sexton in the village of Khitrovo, Dankovsky district, Ryazan province, on October 22 (November 3, NS), 1818.

Dmitry Vasilyevich was orphaned early and left without parental care. From an early age, he studied reading and writing with the local priest Timofey Ventsev, then with the courtyard people. In September 1828 he entered the Dankovskoye Theological School, where he received the surname Khitrov from the name of his native village. In 1832, Dmitry's older brother also died, with whom Dmitry Khitrov lived while studying at the school.

Dankov Theological School (http://dankov48.ru/nash-dankov/starye-zdaniya.html)

In August 1834, having passed the exam "with praise", he was transferred to the Ryazan Theological Seminary, from which he graduated in 1840 in the first category. In the same year, by decree of the Holy Synod, among the 10 best pupils of the seminary, he was sent to missionary service in the Irkutsk diocese.

After marriage on January 22, 1841, he and his wife went to Siberia. On March 16, 1841, Dmitry Vasilievich Khitrov was ordained a deacon, and on April 6 of the same year, a priest of the Transfiguration Church in the city of Yakutsk, after which he was a missionary for fifteen years (1841-1858), preaching among foreigners.

He was elevated to the rank of archpriest, since 1856 he held the following positions: superintendent of the Yakutsk religious school and rector of the Yakut Seminary (he was the second rector of the Yakut Seminary in its history), while continuing his former missionary work until 1867.

After the death of his wife, a decision was made to petition the Holy Synod for the elevation of Archpriest Dmitry to the episcopal degree. Archbishop Innokenty (Veniaminov), in a letter to Count A. N. Muravyov dated January 31, 1857, wrote that “the best for the Yakut diocese cannot be found.”

On July 3, 1867, by decree of the Holy Synod, he was appointed vicar of the Kamchatka diocese. After that, he was tonsured a monk with the name Dionysius (the exact date has not been established).

On February 9, 1868, in Blagoveshchensk-on-Amur, he was consecrated Bishop of Yakutsk, vicar of the Kamchatka diocese. The consecration was headed by St. Innokenty (Veniaminov).

At that time, the Kamchatka diocese included vast continental regions in the Far East and Alaska with islands. For this reason, formally being a vicar, in fact he was an independent bishop, making decisions related to everyday church life: ordination of clergy, church court, tours of parishes, supervision of the life of his parishioners.

From January 12, 1869, upon the formation of a separate Yakut see, he was an independent bishop with the title of Yakut and Vilyui.

He repeatedly undertook long and dangerous missionary journeys throughout his vast diocese, preaching the Gospel, confirming the new believers in the truths of the faith, and improving his flock in spiritual and moral terms. He converted many people to Orthodoxy, built churches, schools, organized church life.

by the most important monument The missionary activity of Bishop Dionisy is the compilation of the Yakut alphabet and grammar, as well as the translation into the Yakut language and the publication of the New Testament, the Book of Genesis, the Psalter, the Missal, the Trebnik, the Canon, the Book of Hours and a number of works of religious literature.

For his many years of work in 1881 he was elected an honorary member of the Kazan Theological Academy.

On December 12, 1883, he was transferred to the Ufa episcopal see, where he remained almost until his death.

He died on September 8, 1896 in Moscow, where he arrived for treatment. buried under cathedral church Moscow Intercession Missionary Monastery.