Russian hut. "Long waves" and "layer cake"

Project "Russian Way"

MBOU "Zavetnenskaya secondary school named after. Crimean partisans"

Project leader: primary school teacher, specialist of the 1st category Anischenkova Elena Filimonovna.

Objective of the project"Russian Way": the formation of the beginnings of the national culture of children and adults, familiarizing children with the traditions and customs of the Russian people.

In accordance with the purpose defined tasks research:

1. To study and analyze the scientific literature on the problem under study;

2. Create the necessary conditions for introducing schoolchildren to Russian folk culture through folklore;

3. To determine the effectiveness of the use of folklore genres for familiarization with Russian folk culture in the process of specially organized activities for children;

4. Raise interest and love for Russian folk culture, folk art, customs, traditions, etc.;

5. Involve parents in the educational process through holding Russian folk outdoor games, getting acquainted with calendar holidays, their customs and traditions;

6. Create conditions for independent reflection of the acquired knowledge and skills by children.

Object of study: patriotic education of schoolchildren.

Subject of study: the process of introducing schoolchildren to Russian folk culture through folklore.

Plan for the implementation of the educational project

The duration of work on the project is 3 years, carried out in 3 stages.

Preparatory(September - October 2016)

Studying and selection of literature, compiling notes; design of folders-movers; preparation of materials for consultations, conversations with parents and teachers

Stage I: 2016-2017 academic year

Interdisciplinary directions
The world	Excursion to the museum of local lore "Russian hut" (Goal: to form ideas about the life of the Russian people, to cultivate interest in the history of their people)
Literary reading	"Village gatherings" (Goal: to acquaint children with the leisure of peasants, small folklore genres). theatrical performance
	“The carol has come - open the gate!” (goal: the formation of ideas about the Christmas holidays and caroling; learning carols). Participation in Christmas carols.
	"The holiday of the Slavic alphabet" (goal: to introduce the history of the emergence of Slavic writing)
	"Russian folk instruments" (goal: to introduce students to the Russian folk musical instrument)
	"Lozhkari" (Goal: to teach how to play on wooden spoons)
Creation	"Spring, spring, come here!" (goal: acquaintance with the traditional customs of meeting spring). theatrical performance
	“Victory does not wind in the air, but it goes with the hands” (goal: to educate children in patriotic feelings: love, pride and respect for the Motherland)
Project Protection	Presentation. Round table discussion.
Evaluation of results

Stage II: 2017-2018 academic year

The world	“In the garden or in the garden” (goal: to consolidate ideas about seasonal work; learn proverbs about work).
	"Clothes of Russian peasants" (goal: to introduce children to the clothes of Russian peasants, with the technique of cross-stitching). Making copies of Russian national clothes.
	“Autumn is the last sheaf of mowing” (goal: consolidating ideas about the features and signs of the first autumn month). Feast of the last sheaf.
Technology	"Folk toy" (goal: to consolidate ideas about folk art). Making clay toys, whistles.
	Learning Russian folk songs (Goal: develop the perception of music, form emotional responsiveness and contribute to the accumulation of folklore baggage).
Physical Culture	Folk outdoor games (Goal: to enrich the motor experience of children with folk games, to promote understanding of their identity)
Literary reading	“Oh, Maslenitsa” (goal: to enrich knowledge about the signs of Maslenitsa week).
Project Protection	Holiday "Play, accordion"
Evaluation of results	Conclusions for further project activities.

Stage III: 2018-2019 academic year

The world	Bread is the head of everything! (goal: acquaintance with the ancient tool of labor - a sickle; proverbs and sayings about bread)
	“Pokrov Day” (goal: to enrich knowledge about folk signs, folklore, to make bird feeders).
Literary reading	Epics (Purpose: to acquaint with the epic creativity of the Russian people)
art	Golden Khokhloma (Goal: to introduce the child to folk art)
Technology	Book-slider "Through the pages of folk tales" (Goal: to create an illustrated book-slider based on Russian folk tales)
Literary reading	"Spring, spring, come here!" (goal: acquaintance with the traditional customs of meeting spring, invocations, stoneflies.)
Creation	“Expensive egg on Easter day” (goal: to introduce the Easter holiday; painting Easter eggs)
Project Protection	Exhibition "Craftsmen"
Evaluation of results	Conference

Generalization and presentation of the project: a video film about the project.

Presentation form: Models and layouts;

scripts and productions;

video about the project.

In ancient times, almost all of Rus' was made of wood. In Rus', it was believed that the tree has a beneficial effect on a person, it is good for his health. It is the tree that has long been considered a symbol of the birth of life and its continuation. Huts in the old days were built of spruce or pine. From the logs in the hut there was a pleasant resinous smell.

Russian people who lived many years ago built huts for their families. Izba (village house) - the most common building of that time. The peasant built the house firmly, for centuries. The peasant built the hut himself or hired experienced carpenters. Sometimes "help" was organized when the whole village worked for one family.

It turns out that at the entrance to the hut it was possible to stumble. Do you know why? The hut had a high threshold and a low lintel. So the peasants took care of the heat, tried not to let it out.

Here we are in the hut

The oven takes center stage. The entire internal layout of the hut depended on the location of the furnace. The stove was placed so that it was well lit, and away from the wall, so that a fire would not happen.
The space between the wall and the oven is called the oven. There the hostess kept the tools necessary for work: tongs, a large shovel, a poker.
Cast iron and pots stood on the hearth near the stove. Inventory and firewood were stored in a niche under the hearth. There were small niches in the oven for drying mittens and felt boots.

“Nurse, mother” was called the stove among the people. “Mother is a stove, decorate your children,” the hostess said when baking bread and pies. Our apartment does not have such an oven, it was replaced by a stove, but in the villages grandmothers still love to bake pies in a Russian stove.

We bake our test toys in the oven, but we also say: “Mother is a stove, decorate your kids.” She hears us and pleases us with ruddy products.
Everyone in the peasant family loved the stove. She not only fed the whole family. She warmed the house, it was warm and cozy there even in the most severe frosts.
Children and old people slept on the stove. Young and healthy people were not allowed to lie on the stove. They said about lazy people: "He wipes bricks on the stove."
Most of the time at the stove was spent by the hostess. Her place at the stove was called "baby kut" (that is, "women's corner"). Here the hostess cooked food, here in a special closet - "utensil" was stored. There were many shelves near the stove, on the shelves along the walls were milk bowls, earthenware and wooden bowls.

The other corner near the door was for men. It was called "conic". On the bench they made a pattern in the form of a horse's head. The owner worked at this shop. Sometimes he slept on it. The owner kept his tools under the bench. Harness and clothes hung in the men's corner.

In the peasant house, everything was thought out to the smallest detail. An iron ring was made on the central beam - the "mother" and a cradle was attached. A peasant woman, sitting on a bench, put her foot into the loop, rocked the cradle, and worked herself: she spun, sewed, embroidered.
Nowadays, there are no such cradles anymore, children sleep in beautiful cribs.

The main corner in the peasant's hut was called the "red corner". In the red corner, the cleanest and brightest, there was a goddess. The goddess was carefully decorated. The goddess was illuminated with a lamp.

The dining table, according to Orthodox custom, was always placed in the red corner. At the table, the whole family "ate" - took food. The table was usually covered with a tablecloth. There was always a salt shaker on the table, and a loaf of bread lay: salt and bread were symbols of the well-being and prosperity of the family.

A large peasant family sat down at the table according to custom. The place of honor at the head of the table was occupied by the father - "highway". To the right of the owner, the sons were sitting on the bench. The left shop was for the female half of the family. The hostess rarely sat down at the table, and even then from the edge of the bench. She busied herself at the stove, served food on the table. Her daughters helped her.

Sitting at the table, everyone waited for the owner to command: “With God, we started,” and only after that they began to eat. At the table it was forbidden to talk loudly, laugh, knock on the table, turn around, argue. Parents said that from this hungry "sinisters" - ugly little men - would flock to the table, bring hunger, poverty and disease.
The peasants were especially respectful of bread. The owner cut off from the loaf and distributed to everyone his share of bread. Breaking bread was not accepted. If the bread fell on the floor, they picked it up, kissed it, asked his forgiveness.
Salt was also revered. It was served to the table in beautiful wicker or wooden "salt licks".
Hospitality was the rule of Russian life, a custom that Russian people observe to this day. "Bread and salt" - this is how people who enter the house during meals greet the owners.

LIFE OF THE PEASANTS

Many items were used in Russian life. And almost all of them were made by hand. The furniture was also homemade - a table, benches nailed to the walls, portable benches.
Each family had "korobeyki" - bast chests, iron-studded wooden chests. Family valuables were stored in the chests: clothes, dowry. The chests were locked. The more chests there were in the house, the richer the family was considered.
Distaffs were a special pride of the hostesses: turned, carved, painted, which were usually put in a prominent place. Spinning wheels were not only a tool of labor, but also a decoration of the home. It was believed that the patterns on the spinning wheels protect the home from the evil eye and dashing people.
There were a lot of utensils in the peasant's hut: clay pots and latki (low flat bowls), pots for storing milk, cast irons of various sizes, valleys and brothers for kvass. Various barrels, tubs, vats, tubs, tubs, and gangs were used on the farm.
Bulk products were stored in wooden boxes with lids, in birch bark cases. Wicker products were also used - baskets, boxes.

DISTRIBUTION OF LABOR

The families of the peasants were large and friendly. Parents with many children treated their children with love and care. They believed that by the age of 7-8 the child was already “entering the mind” and began to teach him everything that they knew and could do themselves.

The father taught the sons, and the mother taught the daughters. From an early age, every peasant child prepared himself for the future duties of a father - the head and breadwinner of the family or mother - the keeper of the hearth.

Parents taught their children unobtrusively: at first, the child simply stood next to the adult and watched how he worked. Then the child began to give instruments, to support something. He has already become an assistant.

After some time, the child was already entrusted with the performance of part of the work. Then the child was already made special children's tools: a hammer, a rake, a spindle, a spinning wheel.
Parents taught that one's own instrument is an important matter, one should not give it to anyone - they "spoil", and one should not take instruments from others. “A good master works only with his tool,” the parents taught.
For the work done, the child was praised, bestowed. The first product made by the child, he also got: a spoon, bast shoes, mittens, an apron, a pipe.
The sons were the main assistants of the father, and the daughters helped the mother. The boys, together with their father, made homemade toys from different materials, weaved baskets, baskets, bast shoes, planed dishes, household utensils, and made furniture.

Each peasant knew how to skillfully weave bast shoes. Men wove bast shoes for themselves and for the whole family. We tried to make them strong, warm, waterproof.
The father helped the boys, instructed with advice, praised. “The work teaches, torments, but feeds”, “Extra craft does not hang behind my shoulders,” my father used to say.
In every peasant household there was always cattle. They kept a cow, a horse, goats, sheep, a bird. After all, cattle gave a lot of useful products for the family. Men took care of the cattle: they fed, removed manure, cleaned the animals. The women milked the cows and drove the cattle to pasture.

The main worker on the farm was the horse. All day the horse worked in the field with the owner. They grazed the horses at night. It was the duty of the sons.
The horse needed different devices: collars, shafts, reins, bridles, sledges, carts. All this was made by the owner himself together with his sons.
From early childhood, any boy could harness a horse. From the age of 9, the boy began to be taught to ride and drive a horse. Often, boys of 8-9 years old were released into shepherdesses, he worked "in people", grazed the herd and earned a little - food, gifts. It was to help the family.
From the age of 10-12, the son helped his father in the field - he plowed, harrowed, fed sheaves and even threshed.

By the age of 15-16, the son turned into the main assistant to his father, working on a par with him. My father was always there and helped, prompted, supported. The people said: “The father of the son teaches well”, “With the craft you will go through the whole world - you will not be lost.”
If the father was fishing, then the sons were also next to him. It was a game for them, a joy, and the father was proud that he had such assistants.

The girls were taught to cope with all women's work by their mother, older sister and grandmother.
Girls learned how to make rag dolls, sew outfits for them, weave braids, jewelry, and sew hats from tow. The girls did their best: after all, by the beauty of the dolls, people judged what a craftswoman she was.
Then the girls played with dolls: "went to visit", lulled, swaddled, "celebrated the holidays", that is, they lived with them a doll life. It was believed among the people that if girls willingly and carefully play with dolls, then the family will have profit and prosperity. So through the game, the girls were attached to the cares and joys of motherhood.

But only the younger daughters played with dolls. As they grew older, their mother or older sisters taught them how to care for babies. The mother went to the field for the whole day or was busy in the yard, in the garden, and the girls almost completely replaced the mother. The nanny girl spent the whole day with the child: she played with him, calmed him down if he cried, lulled him to sleep. Sometimes experienced girls - nannies were given to another family "for hire". Even at the age of 5-7, they nursed other people's children, earning for themselves and their families: handkerchiefs, cuts of cloth, towels, food.

And so they lived: the younger girls - nannies are found with the baby, and the older daughters help their mother in the field: they knit sheaves, collect spikelets.
At the age of 7, peasant girls began to be taught to spin. The first small elegant spinning wheel was given to the daughter by her father. Daughters learned to spin, sew, embroider under the guidance of their mother.
Often girls gathered in one hut for gatherings: they talked, sang songs and worked: they spun, sewed clothes, embroidered, knitted mittens and socks for brothers, sisters, parents, embroidered towels, knitted lace.

At the age of 9, the girl already helped the mother to cook food.
Peasants also made cloth for clothes themselves at home on special looms. She was called that - homespun. All winter they spun tows (threads), and in the spring they began to weave. The girl helped her mother, and by the age of 16 she was trusted to weave on her own.

Also, the girl was taught how to care for cattle, milk a cow, reap sheaves, turn hay, wash clothes in the river, cook food and even bake bread. Mothers told their daughters: “It’s not the kind of daughter who runs away from work, but that daughter is kind, which is visible at any work.”

Gradually, the girl came to the realization that she was a future mistress who could do all the women's work. My daughter knew that "To drive a household is to walk without opening your mouth." “To live without work is only to smoke the sky,” my mother always said.

Thus, “good fellows” grew up in peasant families - father’s assistants, and “red girls” - craftsmen - needlewomen who, growing up, passed on the skill to their children and grandchildren.

The Russian choice of life is simple: one must love children, take care of the family, take care of the elderly, one must defend the Motherland and keep the purity of one's immortal soul.

Everything is simple. The Russian (Russian) Power and the entire Russian world took place thanks to just such an Orthodox worldview and the Russian language.

The Russian way of life that developed from era to era was reflected in fairy tales, epics and literary monuments, even in legal acts. By the 16th century, a certain code of the Russian way of life, called Domostroy, had developed, the principles laid down in it fixed important details of the life of the people. This way of life was broken by the Emperor of Russia Peter the Great, shattered by the nihilists of the 19th century and the social experiments of the 20th century, now the neoliberalism ruling over Russia is trying to put an end to the Russian way of life, ready, following the example of its Western European mentors, to elevate even psychopathological deviations to the rank of social norms and values.

With the “sex education” being introduced in schools and obsessive promotion of contraception, the number of patients diagnosed with syphilis increased by 97.5 times from 1990 to 2008, and the number of HIV-infected people only from 2000 to 2008 increased from 78.6 thousand people up to 301.3 thousand people, or by 283%.

But what are the features of the Russian way of life that make it socially attractive even for the peoples who have merged into Russia century after century? Why did the Russians become more than the rest of the Slavs, and even the Germans, not an ethnos and not a race, but a superethnos, that is, an ethnocultural community of peoples? Why are Russians still not understood and even feared by their enemies? And how can the Russian way of life be important for all, without exception, participants in the Eurasian interstate integration?

Family and personality

Orthodox spirituality. The inner spiritual meaning of the Russian way of life is to live diligently in love and justice, in harmony and good neighborliness, helping those in need, being cleansed of the sins of one's known and unknown. It is very important in this formula to understand love as the love of a husband for his wife and a wife for her husband, parents for children, children for parents, and all of them - for their father's house and Fatherland. It is the irresistible propensity for love, the need for children, the feelings of parents for their offspring that create a family, emphasized the French educator Helvetius. It is no coincidence that St. Maximus the Confessor reminded us that even any ascetic labor, alien to love, is displeasing to God.

And when you live in love, with an open heart, then the meaning of life - to live according to Conscience in the name of Salvation - is formed naturally and sincerely. That is why the Russian peasants went to a mortal battle, from where not everyone would return, or even no one, they went slowly and confidently, as if they were going to hard, but necessary work. As a work necessary for eternal life.

The way of life in Rus' was determined by the very atmosphere in family houses, their moral and aesthetic appearance, family habits and characters. Fairness in relationships, diligence and gentleness, openness and humility are the most respected traditional qualities of a Russian person. Although V.M. Lavrov, who, using the example of Emperor Peter the Great, asserts, not without reason, that Russian people “by their nature, by their nature, are prone to maximalism, to overlaps and hobbies.” This, however, does not contradict the tendency of the Rus to humble long-suffering and gentleness.

A special sacredness was that the life of the family was built around the hearth - the Russian stove - which does not cool down as long as the house itself and the people living in it exist. “But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever” (Apostle Paul, First Epistle to Timothy, 2, 5). In many variants, but everywhere, piety was an element of the way of life.

Malicious lies are now written about drunkenness as a feature of Russian life. Drunkenness is not confirmed by the sources of ancient eras. And there is a simple logical explanation - Russian life was originally built on Pravda, because F.G. Uglov and noted that "sobriety rests on the truth, and drunkenness - on a lie." Only with the penetration of everyday imitation of the West into Rus' did they begin to instill in our ancestors the cult of alcohol.

As well as another misfortune that rapidly grew already in the atheistic years of the twentieth century - everyday foul language, the use of obscene vocabulary, obscene abuse. Of course, the Gulag played its key role here (and during the period of its existence - with the privileges of criminal punks, and even after liquidation - through the romanticization of persons who passed through the camps). The historical roots of foul language (mata) are forgotten - ancient rituals of attracting the energy of dark forces, based on sexual orgies, trampling on shame and chastity, carnal permissiveness and glorifying sin and fornication. And of course, it has long been forgotten that only men used magic spells that were designed to damage the enemy, to curse his family, only in exceptional cases and with great care. It is no coincidence that in the Bulgarian chronicle of the 13th-15th centuries the word “mothered” directly means “cursed”. In the traditional Russian family, bad language was and remains a sin.

Family for a Russian person, wrote V.I. Belov, "has always been the focus of all his moral and economic activities, the meaning of existence, the support of not only statehood, but also the world order." “Honor your father and mother; and love thy neighbor as thyself” (Evang. Matthew 5:19).

Large families respected. It was they, as the oldest edition of Russkaya Pravda testifies, that replaced the clan in public relations. The pre-Christian freedom of morals had already been replaced by consistent monogamy by the 12th century. At the same time, it was no coincidence that when creating a young family, they paid special attention to the virginity of the bride - this was the concern for a worthy continuation of the Family, since even in the Vedas it was rigidly formulated: “The first man leaves the Image of the Spirit and blood of his Family with his daughter.”

Childlessness was perceived as a punishment of fate and as the greatest human misfortune. Until 1917, there were practically no abortions in Russia. Only the Bolsheviks, denying both the state and the family at the first stage of the revolution, legalized abortion on November 18, 1920, which led to a demographic catastrophe that continues to this day on a large scale.

Way of life

Love and harmony between relatives in a Russian Orthodox family gave rise to love outside the home as well. Sisterhood and friendship were highly valued. Quarrelsomeness and quarrelsomeness as character traits were considered a punishment of fate and aroused pity for their carriers. Widowhood and orphanhood were considered a great and irreparable grief, and the offense caused to an orphan or widow was one of the most serious sins.

The organization of everyday life and household work, housekeeping was based on following the ideas of a righteous life and on the prevention of sin. Sin as such a reprehensible vice that it was capable of destroying life itself and the immortal soul.

In general, the idea of ​​the perniciousness of sin has remained a moral tuning fork in the Russian world for many centuries. Only by the sacrament of confession “all sins committed by word, deed, thought are resolutely cleansed. In order to erase from the heart the sinful habits that have been rooted in it for a long time, time is needed, a constant stay in repentance is needed, - wrote St. Ignatius Brianchaninov. As rightly noted in their excellent book "On the views of the Russian people" M.M. Gromyko and A.V. Buganov, the performance of the sacrament of confession - repentance - undoubtedly left a beneficial imprint on the Russian national character.

The concern for the soul, characteristic of the Russian way of life, is especially pronounced in the relation of the living to the dead.

Departure from life for many nations is the end of the earthly path and the transition to the Other World, the beginning of Eternal Life. In the Russian everyday tradition, the funeral rite also served this from ancient times, which included closing the eyes of the newly deceased (and once - and keeping them in this position with heavy copper coins), and washing the deceased as a separation from the negative, dressing the deceased in funeral clothes and, finally, burial in domina (coffin), symbolizing the house. In the house of the deceased, all mirrors were hung with cloth, all containers with liquids were covered with lids, which symbolized the cleanliness of the space from evil spirits. After the removal of the body, all the water in the house was poured out, preferably under a bush or on the threshold of the gate of the house in the yard. Parting and mourning had a special role - this was the liberation of those left to live from insults and moral debts. They lower the domino (coffin) into the grave on towels (towels), but not on ropes - only dead cattle are lowered into the pits on ropes. The commemoration (trizna) carries a spiritual essence - they symbolize the joint meal of the ancient gods, ancestors, the deceased himself and the living community. The spiritual essence of mourning lies in the union of the Worlds.

A particularly striking element of the Russian way of life is the Russian bath. For Europeans, who did not bathe at all until the end of the Middle Ages, the Russian bath was a sign of the masochism of the Slavs and a kind of sophisticated debauchery, especially when men and women washed together in the bath. But a bath is getting rid of external and internal dirt, a wellness procedure, natural massage, especially with steaming with well-soaked birch or oak brooms. Bath - almost a sacred element of Russian life.

The principle of community

If we return to the formation of the Russian (Russian) state and the morals underlying legal systems and the rule of law, then we will see the desire for justice as an essential, spiritual order, and not a legal and formal order. Among the significant elements of the Russian way of life is the conclusion of a deal by kissing the cross or shaking hands, without any written act. About the contract concluded without written execution, they said that it was concluded “in good faith”. And such transactions were sacredly fulfilled by the Russian peasantry and merchants, non-fulfillment was considered both a sin and a shame. However, through the Slavic tradition, this custom once existed in the Germanic tribes.

The way of life led to the development of rural communities and artels, from which Russian cooperation subsequently grew. Even in the 19th century, with many controversial reforms, as the researchers note, “neither capitalist exploitation, nor the oppression of the landlords, nor the ridiculous government decrees could destroy the collectivist spirit in the Russian people.” Among the advantages of the Russian rural community are the following: it did not allow the concentration of landed property in one hand, excluded land speculation, prevented landlessness and homelessness for the rural population, provided the rural population with care for the elderly and children, a stable settled place, shelter and a piece of bread.

Community life was built on dynamic justice. The management of common affairs through veche gatherings, which created ancient Russian republics with princes - “hired managers” from Russian city-states by the 12th century, directly grew out of the Russian way of life, from the community and the world, which even not the most benevolent visiting guests recognized. Of course, in the urban environment, the Russian way of life was deformed, traditions and rituals were simplified, but basically preserved.

Fairy tales play a special role in the Russian way of life. Listening to or reading Russian fairy tales, children are still learning to distinguish between good and evil, useful and worthless, but the foundation of a person’s character is laid in the first five years of his life. According to A.V. Antonov, in Russian fairy tales “ancient Vedic knowledge is encoded, which has swept through the centuries and helps us to better understand the world around us, the processes of the universe. They help to live more successfully in this world and defeat evil.” A fairy tale is a lie, but there is a hint in it ... It is only important to correctly understand these hints.

At the same time, it is unproductive to return to the pagan era, to cultivate “diversity”. When, for example, I.A. Globa sees the spiritual basis of the Slavs in special attention to the family, homeland, clan and race, he ignores the Orthodox core of this spiritual basis, which made it possible for the first time in history to overcome racial and ethnic limitations.

Indeed, for each of us, above all, there should be our own Genus, which, by virtue of biological laws, already represents the whole universe in itself. Then come the interests of the Nation, i.e. an ethnic group that forms a nation-state. The third most important place is given to the values ​​of the Superethnos, a tribal community at the interstate level, but for Russians, this very level is the level of the state they created - the union of peoples.

The need for Russianness in the modern era

Scientists, noting today the formation of a new social reality in human society, with good reason conclude that the acceleration of the development of the electronic-digital stage of people's lives leads to a rapid decline in the level of morality and traditional values, and it is this indicator that characterizes the degree viability of civilization. The atomization of society and the threat to demographic security are growing, not only at the level of individual countries, but also at the global level.

Electronic information technologies open up new opportunities for mankind, but being under the monopoly control of the neoliberal part of the Western elite, they entail a decrease in the ideological, moral and aesthetic level of the created cultural products. Humanity is being led down the path of spiritual degradation. A person is invisibly accustomed, without thinking about the information, just to consume it. There is a semantic emptiness with a simultaneous colossal filling of consciousness with information, which ultimately leads to the loss of national values ​​and national identity.

In this situation, the value features of the Russian way of life, justice as its spiritual core, acquire international worldwide significance. Imprinted in the genetic memory of the people, having become behavioral stereotypes, part of the national character, they internally completely reject both ethno-national exclusivity and social egoism. They already serve as one of the connecting points of the Russian and Turkic worlds, but due to their universality, their significance outgrows the boundaries of the Russian-Turkic union, acquires the significance of both the basis of Eurasian integration and the moral and social tuning fork of the life of all mankind.

Consolidation of society in the process of Eurasian integration is unthinkable without strengthening the authority of the Russian way of life, without building on its basis new forms of interethnic harmony and cooperation. The attractiveness of the way of life, despite the importance of security issues and economic benefits, is a decisive factor in Eurasian integration.

It was from the Russian way of life that the idea of ​​mode as a principle of coexistence of civilizations grew. The desire to settle everything, to establish justice, to live in harmony, turned out to be applicable not only in the family or the local rural world, but also in international relations. The universal value of the Russian way of life underlying the Russian way of life lies in the possibility of creating a harmonious and stable model of a just order at any world level. Evil also needs an alternative in international relations. By the very nature of Good, this can only be Peace, when people live in harmony with each other. Problems and any emerging difficulties are successfully removed through negotiations, through the desire to understand each other. We need mutual trust and a sense of the fragility of the world.

And of course, this requires Russians and their Russian way of life, filled with kindness and love, universal responsiveness and an infinite sense of justice.

S.N. BABURIN,
Chairman of the International Slavic Council,
President of the International Slavic Academy

Landlords belly up peasant women in order to trade their children, and travel abroad with the proceeds

155 years ago, Emperor ALEXANDER II, who received the nickname of the Liberator from the grateful people, issued a Manifesto on the abolition of serfdom. This ended the "country of slaves, the country of masters" and began "Russia, which we have lost." The long overdue, belated reform opened the way for the development of capitalism. Had it happened a little earlier, we would not have had a revolution in 1917. And so the former peasants still remembered what the landowners did to their mothers, and it was beyond their strength to forgive the bars for this.

The most striking example of serfdom is the famous Saltychikha. Complaints about the cruel landowner were numerous both under Elizabeth Petrovna and under Peter III, but Daria Saltykova belonged to a wealthy noble family, so they did not give peasant petitions, and scammers were returned to the landowner for exemplary punishment. The order was violated by Catherine II, who had just ascended the throne. She took pity on two peasants - Savely Martynov and Yermolai Ilyin, whose wives Saltychikha killed in 1762. Investigator Volkov, sent to the estate, came to the conclusion that Darya Nikolaevna was “undoubtedly guilty” of the death of 38 people and “left in suspicion” regarding the guilt of the death of another 26. The case received wide publicity, and Saltykova was forced to put in prison. Everything is just like with modern Tsapki. While the crimes did not acquire a completely transcendent character, the authorities preferred to turn a blind eye to influential murderers.

Aleksey Ivanovich Smolentsev, a member of the Writers' Union of Russia, candidate of philological sciences, in this publication again refers to the hidden meanings of I.A. Bunin, the disclosure of which, according to the author, is not only of great importance from the point of view of literary criticism and the history of Russian literature, but is also relevant for the modern Russian. The author's intention is to comprehend the foundations of the existence of man and society in Bunin's work through the affirmation of the way of personal and social life in accordance with Orthodox spiritual and moral guidelines.

This work, following the previous publication on the Bogoslov.Ru portal, again turns to the hidden meanings of I.A. Bunin, the disclosure of which, according to the author of the article, is of great importance not only from the point of view of literary criticism and the history of Russian literature, but also vital, relevant in modern times, necessary in the twenty-first century for a person and society as an understanding of the foundations of one's own existence, saving correction and approval of the way of personal and social life in the spiritual and moral guidelines of the Orthodox civilization (hereinafter, the emphasis in the text of the article belongs to the author).

“It is you, my sovereign Rus', my Orthodox homeland!”

Bitter question I.A. Bunina: “How could we not defend everything that we so proudly called Russian, in the strength and truth of which we seemed to be so sure? Be that as it may, I know for sure that I grew up at the time of the greatest Russian power and its enormous consciousness "- set as the basis of the story about the time of the "greatest Russian power" in chapters III and IV, book two "The Life of Arseniev" (VI, 59 -64)[i] . The chapters are perceived as a historical statement, a nostalgic recollection of an irrevocably gone time, the question itself - How did we not defend ..? - in this context sounds rhetorical. However, in the real sense of the Life of Arseniev, the situation is exactly the opposite.

To discover the real meanings, it is necessary to correlate the indicated chapters of the book “Arseniev’s Life” with one of the writer’s early articles, “In Memory of a Strong Man” (On the occasion of the 70th anniversary of the birth of I.S. Nikitin - September 21, 1824) (IX, 502-506).

The reason for such a comparison is directly indicated in the text of the book: “I spent four years in the gymnasium, living as a freeloader with the tradesman Rostovtsev (...) He used to come to us, his freeloaders, and sometimes suddenly asked, slightly grinning: And now you were asked poems ? (...) Then I read Nikitin: "Under a large tent of blue skies, I see the distance of the steppes spreads ...". It was a broad and enthusiastic description of the great expanse, the great and varied riches, forces and deeds of Russia. And when I reached the proud and joyful end, to the resolution of this description: “It is you, my sovereign Rus', my Orthodox homeland!” - Rostovtsev clenched his jaw and turned pale.

Yes, these are the lyrics! - he said, opening his eyes, trying to be calm, getting up and leaving. - This is something that needs to be learned! And after all who wrote something? Our brother is a tradesman, our countryman!” (VI, 63-64).

We assume that in this case we are dealing not just with the mention of the name of I.S. Nikitin in the text of the work. The way the bourgeois Rostovtsev perceives Nikitin's poems, his lines about the sovereign greatness of Russia, allows us to assume that the name and work of I.S. Nikitina help the author of "The Life of Arseniev" in solving a local artistic problem, the content of which is not so much the creation of the image of the tradesman Rostovtsev, but the creation of a typical image of a "native" resident (citizen) of Russia (the image of a genuine Russian person) "in times of the greatest Russian power and great consciousness her" (VI, 62).

The fact that the image of Rostovtsev is typical is repeatedly emphasized by the author. “Pride in the words of Rostovtsev sounded quite often. Pride of what? By the fact, of course, that we, the Rostovtsevs, are Russians, genuine (i.e., typical? - A.S.) Russians, that we live that very special, simple, seemingly modest life, which is real Russian life (that there is that typical life that all genuine Russian people live, including us, the Rostovtsevs - A.S.) and better than which there is not and cannot be, because after all, it is modest only in appearance, but in reality it is plentiful, as nowhere, there is a legitimate offspring of the primordial spirit of Russia, and Russia is richer, stronger, more righteous and more glorious than all countries in the world. And was this pride inherent in Rostovtsev alone? Subsequently, I saw that very, very many (here is direct evidence of the author about the typical mood of Rostovtsev - A.S.), and now I see something else: the fact that she was then even some sign of the times was felt at that time especially and not only in one of our cities" (VI, 62).

The typical nature of Rostovtsev was emphasized by I.A. Bunin also with a rather unusual technique. Let's pay attention to the beginning of the third sentence of the above quote: "that we, the Rostovtsevs, are Russians, genuine Russians." Here, "Rostovtsevs" can be perceived in the text with a small letter, not as a surname, but as a generalization, just like "Russians", they can even be excluded from the quote, and the meaning of the sentence does not change from this. That is, in this case, we do not even have a “typification”, but a “symbolization” of the image of Rostovtsev; Rostovtsev is not a "type", but a "symbol" of a truly Russian person. The way of life, the way of life that Rostovtsev, the Rostovtsevs live in, is both a real way of life and a symbolic evidence of the way of “genuine real Russian life”, such as it should be in reality. Compare: “Other “trading people” of our city, both large and small, were, I repeat, not Rostovtsevs” (VI, 64). That is, they, “other people”, did not correspond in everything to the “type” of a genuine Russian person (Rostovtsev). But all of them were united by allegiance to the "Russian crown" and "symbolic" (uniting and surpassing the "typical") pride in the "Russian crown". And in this unifying symbolic beginning, everyone - both the "Rostovtsevs" and the "non-Rostovtsevs" - were one. Bunin directly writes about this: “And not only Rostovtsev could proudly turn pale then, repeating Nikitin’s exclamation: “It’s you, my sovereign Rus'!” - or speaking about Skobelev, about Chernyaev, about the Tsar-Liberator, listening in the cathedral from the thunderous lips of the golden-haired and golden-haired deacon to the commemoration of "the most pious, most autocratic, great Sovereign of our Alexander Alexandrovich" - almost suddenly seeing with horror, over what a truly immense kingdom of all sorts of countries , tribes, peoples, over what countless riches of the earth and the forces of life, “peaceful and prosperous life”, the Russian crown rises” (VI, 64).

The name and word of Nikitin is repeated once more. And in what row is it repeated? - in a series of names symbolizing the greatness of Russia, Russian strength (NB: "above the forces of life" only a great force of life can rise - A.S.).

All this gives us grounds to take a closer look at the "symbolic linkage" of Rostovtsev-Nikitin, to understand the nature and meaning of this interaction.

Let us turn to the methodology of M.M. Bakhtin: “To what extent can one reveal and comment on the meaning (of an image or a symbol)? Only with the help of another (isomorphic) meaning (symbol or image). It is impossible to dissolve it in concepts. The role of commenting. There can be either a relative rationalization of the meaning (ordinary scientific analysis), or its deepening with the help of other meanings (philosophical and artistic interpretation). Deepening by expanding a distant context".

We will consider an early article by I.A. Bunin "In Memory of a Strong Man", we will consider it as a context for determining the nature of the "symbolic coupling" of Rostovtsev-Nikitin in chapters III and IV of the second book "Arseniev's Life". How legitimate is our appeal to the early works and early work of the writer as the context of a book created in the mature years of his life?

Quite legitimate.

Compare: “Publishing in 1929 a new version of the story “At the Source of Days” (1906), Bunin gives it a new title “Mirror” with the subtitle “From the old sketches of Arseniev’s Life” (“Latest News”, Paris, 1929, No. 3203, December 29th). The stories “The Mirror” and “Eight Years” (previously also published under the title “In the Bread”, “The Dream of Oblomov the Grandson”, “Far”), as noted by the author in later publications, are variants of “Arseniev’s Life” (VI, 325 -326).

That is, the writer not only turned to his early work while working on the book, but also emphasized, declared the “official” (if necessary) nature of the early works in relation to the Life of Arseniev. In particular, A.A. Pronin notes a similar approach of I.A. Bunin to the phenomenon of A.S. Pushkin on the pages of "Arseniev's Life".

The article “In Memory of a Strong Man”, in strict accordance with the title, draws the reader an image, first of all, of a strong man: “Nikitin knew how to do all this, this strong man in spirit and body” (IX, 505). And it is very important that belonging to poetry - and Bunin in his article calls I.S. Nikitin is a “great poet” - in the mouth of Bunin, even a 24-year-old, this is worth a lot - this is just one of the manifestations (not the main thing in the article - A.S.) of the “noble pure heart” that this man possessed, “the son of his father , the first fighter in fisticuffs in Voronezh, the son of his original class. What a fullness of his best typical traits is preserved in the great poet! Look at his face in the portrait: the fit, the facial features, and those slightly raised eyebrows, and that look of beautiful mournful eyes - a sidelong look - everything is typical! Open his book - in the language of the poet there are many peculiar expressions, turns of the very dialect that distinguishes his estate ”(IX, 502).

We see that, as in The Life of Arseniev (!), what is important for Bunin in the article (underlined, named by the author) is typicality, that is, not uniqueness, the prevalence of such a human type in the life of the estate, that is, in Russian life. It is this fact that allows us to assert that the focus of the article is not only the poet I.S. Nikitin (a poet, especially a "great poet" - by definition, not a typical, original, brightly individual phenomenon), - but a man strong in spirit and body, the son of his father, the son of his estate, the son of his soil - his native land. This is the final, and in our understanding, the culminating message (pathos) of Bunin's article: “Nikitin, this strong man in spirit and body, knew how to do all this. He is among those greats who created the whole peculiar warehouse of Russian literature, its freshness, its great artistry in simplicity, its strong simple language, its realism in the best sense of the word. All its brilliant representatives are people who are firmly connected with their soil, with their land, receiving their power and strength from it. So Nikitin was also connected with her, and from her he was strong in life and work. It seems that such people are being translated” (IX, 505-506).

That is, Nikitin, according to Bunin, is among the great, brilliant (exceptional) people who created the "warehouse of Russian literature", at the same time at the same time (!) And he, Nikitin, and all of them, who created Russian literature, are flesh and blood ( true son, true sons - one might say) of his people, the Russian people. What is the secret of this unity? In the common soil, in the earth. From the native land, from the soil - the Russian man, the Russian people, is strong in life, and the Russian writer is strong in his work.

It is on the example of I.S. Nikitina Bunin shows the symbolic connection of Russian literature with the soil, with the earth as the basis (source) of it, Russian literature, strength. And a bitter statement - "such people are being translated" - the year 1894.

"Russians, authentic Russians"

Resurrecting Russia - this is how we understand the artistic task of I.A. Bunin while working on the book "The Life of Arseniev". Compare: the idea of ​​"resurrecting someone's distant young image" (VI, 325-326), to resurrect in time "the greatest Russian power and its enormous consciousness" Bunin also resurrects the image of a genuine Russian person of that time. This resurrected image of a Strong Man (created, more precisely, revealed by Bunin, in the nature (personality) of a Russian person using the example of I.S. Nikitin in an article of 1894), receives the name Rostovtsev, but this image (both type and symbol) is precisely a Strong Man .

Nikitin (IX, 502-506) First name not mentioned “Look at his face in the portrait: both the landing, and the facial features, and those slightly raised eyebrows, and this look of beautiful mournful eyes - a sideways look - everything is typical!” attitude to the case “In his life - “things go on as usual.” Need and the strength and seriousness of his fathers and grandfathers accustomed him to him. It “broken his neck” (all the expressions of the poet himself), but he does not leave him. The matter itself “For more than ten years he was the owner and janitor of his inn. All day long he is busy and endures endless conversations with the cook about pots, cabbage soup, corned beef, etc., making noise with the peasants, placing their carts under a canopy, letting go of oats, bargaining. A.S.: it is interesting that the case that Rostovtsev is busy with was the subject of artistic reflection by I.S. Nikitin. Compare: “The most attractive for Nikitin in its sufficiency is the image of Evgraf Antipych from his unfinished Trip to the Farm. Nikitin himself dreamed of achieving for himself what Evgraf Antipych achieved - to acquire a farm, a farm, housing, agricultural tools, horses, servants, etc. Evgraf is not a kulak, but a merchant who has acquired a farm. Its purpose is not at all to maintain a subsistence economy, but to conduct a capitalist, commodity economy. Character “And with what sincerity, strength and simplicity of a noble pure heart sounded his cherished feeling (...) Nikitin, this strong man in spirit and body.” Attitude towards Literature “And having tired decently during the day,” we read further in his letters, “at dusk I light a candle, read some magazine ... I take up Schiller and delve into the lexicon until it fills my eyes.” Compare: “The image of Evgraf is not fully disclosed, but the capitalist master is already quite clearly identified in him. At the same time, we have before us a cultured person who is interested not only in Russian, but also in world literature. Attitude towards Orthodoxy “The last days in deep silence he read the Gospel…”.

Rostovtsev (VI, 59-64) First name not mentioned “He was a tall, slender man with regular features of a swarthy face and a dry black beard, in some places touched by silvery hair ...”. A.S .: interesting - "Portrait of Rostovtsev" can be continued (may be supplemented) by "Portrait of Nikitin", there are no contradictions between the Portraits - neither in intonation, nor in the nature of the description - there are. attitude to the case “... extremely stingy with words, invariably demanding and edifying, having firm rules for everything both for himself and for others, some kind of “not by us, fools, but by our fathers and grandfathers” worked out once and for all the charter of a decent life, both at home and public". A.S.: Again, “Attitude to the Rostovtsev Case” can be continued without any exaggeration with the text “Attitude to the Nikitin Case” - the intonation is the same. The matter itself “He was engaged in buying up and reselling bread, cattle, and therefore was often on the road. (...) By the nature of his occupation, he was a “fist”, but, of course, he did not consider himself a fist and should not consider himself: he rightly called himself a simple trading person, being not like not only other kulaks, but in general very many of our townspeople ". Character “But even when he was absent, in his house, in his family (…) what was established by his stern and noble spirit invariably reigned: silence, order, efficiency, predestination in every action, in every word.” Attitude towards Literature “He used to come to us, his freeloaders, and sometimes suddenly asked, smiling a little: Were you asked poetry today? (…) And I embarrassedly began: “Come you, weak one, come you, joyful, they call to the vigil, to the blessed prayer ...” He listened, covering his eyes. Then I read Nikitin (...) Yes, these are the lyrics! - he said, opening his eyes, trying to be calm ... " Attitude towards Orthodoxy “... entering the room, several times accurately and beautifully crossed himself and bowed to the icon in the corner ...”.

Thus, we believe, and the above comparative analysis gives serious grounds for our assumptions, that when working on the image (both typical and symbolic) of a real, genuine Russian person, “a man strong in spirit and body”, embodied in the novel “The Life of Arseniev” under the name of Rostovtsev, I.A. Bunin not only took into account, but proceeded from the personality traits, character, even the facts of the biography and work of the Voronezh tradesman and great Russian poet Ivan Savvich Nikitin.

All this seems interesting and important to us, but the “depth of the symbolic space” is not exhausted by this observation.

In Russian literature - there is "nothing superfluous"

We must remember here the fundamental creative principle of I.A. Bunin: “Bunin’s entry on the margins of the manuscript of the story “Sunstroke”: “Nothing superfluous” is the aesthetic “creed” of the writer” .

Compare V.G. Belinsky (“A Hero of Our Time. Composition by M. Lermontov”): “The essence of any work of art lies in the organic process of its appearance from the possibility of being into the reality of being. (...) As in any work of nature, from its lowest organization - a mineral, to its highest organization - a person, there is nothing either insufficient or superfluous; (...) so in the creations of art there should be nothing either incomplete, or missing, or superfluous; but every feature, every image is necessary and in its place. (...) But truly works of art have neither beauty nor flaws: for those who have access to their integrity, only beauty is seen. Only the short-sightedness of the aesthetic sense and taste, unable to embrace the whole of a work of art and lost in its parts, can see beauty and shortcomings in it, attributing its own limitations to it.

Thus, “Nothing superfluous” is the aesthetic “creed” of Russian literature, formulated by V.G. Belinsky and, by right of inheritance, adopted by I.A. Bunin / the author of the article does not insist on his own spelling, but believes that “from here” the phenomenon, which is characterized, albeit aesthetic, but by a “creed”, should be written with a capital letter, because it is a proper name /.

But then the symbolic connection of Rostovtsev-Nikitin, studied by us, turns out to be incomplete. The content of Arseniev's Life "links" much more significant, existential values.

In memory of a strong man - our Great Sovereign Alexander Alexandrovich

Busy with the comparison of Rostovtsev and Nikitin, we, the readers, did not pay attention at all to the phenomenon of the text, from which, with the correct arrangement of value accents, an objective comprehension should begin, the search for real, initial, meanings - listening in the cathedral from the thunderous lips of the golden-haired and golden-haired deacon commemoration of the Most Pious, Most Autocratic, Great Sovereign of our Alexander Alexandrovich.

Here, we see not just a mention of Sovereign Alexander III, the intonation of the text, rising to pathos, rising, along with the growth of the exclamation of the “golden-haired and golden-haired deacon” (an example of filigree writing - the soul of the reader rises up after the exclamation), the intonation requires the utmost research attention . We see a new symbolic connection between the Russian State and the Russian Sovereign, the Russian people and the Orthodox Church, and in this connection the very thing is revealed to us - the way of Russian life. Way of life is the main word, and the meaning of the revealed links is the hierarchy of Russian power.

Let us write down the logic of the implementation of meanings that we propose in the space of the text that interests us. The soil, the earth - "people are firmly connected with the soil", on the soil, on the earth, on the Russian land, a Russian person lives, a strong person, lives his own way, lives the life of "his estate" - this is important (!), For estates are a hierarchy , together the life of the estates forms a way of life, “firm rules” (“not by us, fools, but by our fathers and grandfathers” once for all worked out the charter of a decent life, both at home and in public”), this is the way of Russian life - the life of a Russian person in Russian earth, and the Crown, and "ensuring" (Retention) of the way of Russian life - the Russian crown, towering over the "countless riches of the earth and the forces of life," peaceful and prosperous life "". What is the Orthodox Church here - "cathedral", "deacon" - part of the Russian power? No, - “seeing with almost horror suddenly”, - the Orthodox Church for the Russian power, its hierarchy, is an opportunity for insight, sensation, feeling oneself in all greatness and fullness, and - humility before the Face of God, for the Russian Sovereign is the Anointed of God, and all Russian power is essential and significant, only in that hierarchy where the Head of the Church is Christ, and the Sovereign is the Anointed of God.

Is this the case in The Life of Arseniev, is this what we are talking about?

In order to scientifically confirm our assumptions, let us return again to the article “In Memory of a Strong Man”, no longer to the content of the article, but to its meaning, which is revealed in the context of the modern era.

Further, we will talk about the amazing property of Russian literature, and in particular the work of I.A. Bunin. We touched on this feature in our previous works. This feature is an influx, an “event of being” (M.M. Bakhtin), when the text of Russian literature reflects the content that, in its actual meaning, known to people, will acquire a full-fledged meaning only after decades, or even centuries. We, following Bunin, call this feature influx. That is, the ability of the Russian writer to reflect in his intuitions the existential composition of temporary, modern life. The meaning that cannot be guessed by contemporaries, but will be revealed only in the full context. There is also a scientific explanation for this phenomenon; M.M. Bakhtin. But due to the peculiarities of the time, I could not formulate it definitively. The wording was given earlier by Bunin - inspiration.

It is the influx of the Holy Spirit, insight from above that allows, speaking about the visible in modern times, to create an invisible fabric of narration that will be open (or not), but only in a “distant” (M.M. Bakhtin) context.

The real meaning of the article “In Memory of a Strong Man” was revealed to the author of the article, I.A. Bunin, only during the period of work on the "Life of Arseniev" - the end of the twenties of the twentieth century. In intuitions, he understood what he was writing about in 1894. In the real sense - I saw it only in the "distant" context of "Arseniev's Life".

Let's confirm.

Compare, about Sovereign Alexander III:

“From the beginning of 1894, the emperor was tormented by illness. In August, the august couple arrived on vacation in the Crimea. On October 5, the emperor suddenly felt unwell. There was a sharp deterioration, all the efforts of the doctors were in vain. The highly revered Fr. John of Kronstadt, the famous church ascetic, later canonized by the Russian Orthodox Church (1990). Father John continued to keep his blessing hands on the head of the dying emperor until the very end. Alexander III took communion, and soon the last minutes of his life came. He quietly left this world, surrounded by his loving relatives on October 20, 1894.

Let's compare again:

“On October 17, 1888, at the Borki station, 50 kilometers from Kharkov, there was a terrible wreck of the royal train coming from the south. (…) According to S.Yu. Witte, "only thanks to his gigantic strength" the emperor was able to hold the fallen roof of the car "on his back, and she did not crush anyone" (...) brought him prematurely to the grave, although Alexander III was always distinguished by great physical strength (he could easily bend a horseshoe or a silver plate). According to eyewitnesses, the blow received by the emperor in the right thigh as a result of the crash was so strong that the silver cigarette case lying in his pocket was flattened.

Let us compare now with the beginning of the article by I.A. Bunin.

“Once, trying his strength, Nikitin lifted an enormous weight ... “something broke inside him” ... This broke his health. A new imprudence - in early spring he rushed to swim in the river - completely finished him off: at first he had a fever, and then he had to lose his legs for a long time and lie in bed. But rare physical strength, amazing fortitude for many years struggled with ailments. Not weakening, he struggled out of them from early youth... Finally he gave in... For the last few days he read the Gospel in deep silence...” (IX, 502).

But after all, 70 years have passed since the death of Nikitin, as noted in the article. But does it mean that by 1894 such strong Russian people had not yet died out? Looking at whom the young 24-year-old, still just beginning in Russian literature, Bunin could say: “It seems that such people are being translated”?

The answer is obvious. Exactly one month later, on October 20, 1894, Tsar Alexander III will not be.

This "mystical" (in a high sense) Bunin's connection with the Russian crown will surprisingly resonate in his personal fate:

“On October 20, 1894, Alexander III died in Livadia, and this circumstance was of great importance for Bunin. The fact is that for the illegal trade in Tolstoy's literature - the distribution of publications of Posrednik - Bunin was sentenced to three months in prison. Now, according to the manifesto of Nicholas II, he was amnestied. On November 4, 1894, on the day of the oath to the new emperor, V.V. Pashchenko, taking advantage of the fact that “all the men went to the cathedral and parish churches”, left, leaving Bunin a note: “I’m leaving, Vanya, don’t remember me dashingly” ... » .

A.K. Baboreko is right - all this was of great importance for Bunin, but, of course, the amnesty was not the point. The existential linkage of the collapse of personal fate on the eve, on the eve, as a symbol of the collapse of the future Russian Power - this is the main meaning here, and this is the meaning of the New Testament, the Gospel, let's leave it concealed for the time being.

Providence or temptation, false thought? - about updating the meanings of the dates of the old style in the new style

And yet, it is impossible not to note the most important, probably, but not yet read by us meaning - the fourth of November in a new style - the Day of the celebration of the icon of the Kazan Mother of God. The twenty-first of September, according to the new style, is the feast of the Nativity of the Virgin. It is clear that today these are other dates, that is, September 21 (old style) / October 4 (new style); November 4 (OS) / November 17 (New Style). However, the example given - not an isolated case of "providential" or false - remains in question - the "renewal of dates" of the life and work of Russian writers. If all these are random coincidences, then they are not from the category of the Case about which A.S. Pushkin, calling Chance with a capital letter - "And Chance, God is an inventor"?

“This was Russia in its indescribable beauty” - Archimandrite Konstantin (Zaitsev) and his book about Bunin and Russia

We assumed that in the chapters of the third - fourth second book "The Life of Arseniev" Bunin presents the hierarchy of Russian power, based on the way of Russian life. It also represents the very way of Russian life on the example of the life of the Rostovtsev family. To prove our assumptions, verified scientific evidence, let us turn to an amazing book, practically contemporary with the publication of The Life of Arseniev and in some also “amazing” way, but in a negative way, completely ignored by the domestic study of I.A. Bunin. We are talking about the work of K.I. Zaitseva "I. A. Bunin. Life and work "(Berlin, 1934) .

Archimandrite Konstantin (Zaitsev), in the world Kirill Iosifovich Zaitsev (1887 - 1975) - jurist, cultural historian, publicist, theologian. In exile since 1920, he lived in France and Czechoslovakia; since 1934 he moved to Harbin, where he became a professor at the Russian Faculty of Law and rector of the Pedagogical Institute; since the late 1930s lived in Shanghai. In 1945 he was ordained a priest. In 1948 he moved to the USA, where a year later he took monastic vows and was named Konstantin. Later he was professor of pastoral theology and Russian literature at Holy Trinity Seminary in Jordanville, and editor of Orthodox Rus', the main publication of the Russian Church Abroad. Author of books: “I.A. Bunin. Life and work” (Paris, “Parabola”, 1934); "Tolstoy as a religious phenomenon" (Kharbin, A.A. Liventsov, 1937); "Fundamentals of Ethics" (Harbin, published by S.A. Zaitseva, 1937 - 1938; in 2 editions); “Lectures on the History of Russian Literature” (Jordanville, published by the Holy Trinity Monastery, 1967-1968; in 2 vols.): “The Miracle of Russian History. A collection of articles revealing the providential significance of Historical Russia published in Russia Abroad over the past twenty years (Jordanville, Holy Trinity Monastery, 1970).

The Pravoslavie portal reports: “In 1945, in Shanghai, K. Zaitsev was ordained a priest. The next stage on the chosen path was his tonsure as a monk. It took place already after moving across the ocean, in the Holy Trinity Monastery in Jordanville. The former professor was named Konstantin - in memory of one of the first teachers of the Slavs of Konstantin - Cyril. All further activities Constantine - a feat of service to the Church and Russia in the field of science and publishing. He edited the journal "Orthodox Rus'", wrote a great number of theological and historical works, led, among other things, active teaching work at the seminary. And so it went on until the last day and hour - on November 13 (26), 1975, Archimandrite Konstantin departed to the Lord.

In the book about Bunin, life, Russian life, that is, the way of Russian life, is interpreted in this way by K.I. Zaitsev, as one of the foundations of Russian literature: “There are, however, writers who, for the most part, should be marked as affirmers of everyday life. I will limit myself to naming two - Turgenev (positivist) and Pushkin ... Pushkin is the affirmation and justification of human life and, in particular, Russian life, in its eternal moral and religious foundations. This is followed by the key question of the critic: “What does the discovery, more and more distinct, of the “Pushkin principle” in his work mean in relation to Bunin? (Ibid., p.262). And the answer: “In this return to the “origins of days”, however, not only a return to Russia as a mystical value, not only a return to a personal God, to the Orthodox Church, manifested itself, but something else also affected - a return to everyday life as a some initial religious and moral value” (Ibid., pp. 262-263). - That's right, life as a value is revealed in the Life of Arseniev, resurrected into the "reality of being." Compare, V.G. Belinsky about "A Hero of Our Time": "The essence of any work of art lies in the organic process of its appearance from the possibility of being into the reality of being." In the "Life of Arseniev" life is not just "rehabilitated", it is resurrected, revealed in the "reality of being", shown as a value, as the basis of life, as the harmony of being.

Let us confirm with a quote from Arseniev's Life:

“He was engaged in buying up and reselling bread, cattle, and therefore was often on the road. But even when he was absent, in his house, in his family (consisting of a pretty and calm wife, two quiet girls with bare round necks and a sixteen-year-old son), what was established by his stern and noble spirit invariably reigned: silence, order, efficiency, predestination in every action, in every word ... Now, in this sad twilight, the hostess and the girls, each sitting at their own needlework, were cautiously waiting for him for dinner. And as soon as the gate banged outside, their eyebrows immediately drew together slightly.

Manya, Ksyusha, cover, ”the hostess said quietly and, rising from her seat, went into the kitchen.

He entered, took off his cap and chuyka in a small hallway, and remained in only a light gray undercoat, which, together with an embroidered blouse and dexterous calf boots, especially emphasized his Russian well-being. Having said something restrainedly friendly to his wife, he washed thoroughly and wringed it out hard, shaking his hands under the copper washstand that hung over the tub in the kitchen. Ksyusha, the younger girl, with downcast eyes, handed him a clean, long towel. He slowly dried his hands, with a gloomy smile threw a towel over her head - she flushed with joy - and, entering the room, several times accurately and beautifully crossed himself and bowed to the icon in the corner ... "(VI, 60) .

Let us carefully comprehend the episode “the Rostovtsev family”: the expectation of the father, the head of the family, the meeting of the father by the daughters, the hidden feeling of love for the father - all this is the concentration within the episode of the novel in its core content. That is, in the episode "The Rostovtsev Family" we are presented with an artistic summary of the novel, which remains only to expand meaningfully. But the author's task is not to "deploy" private life, life is indicated (in a symbol, in an outline, because the life of the Rostovtsev family is only part of Russian life). This is enough for his, private life, "rehabilitation" (K.I. Zaitsev), and we believe that the most reliable "rehabilitation" is "resurrection".

Life is the Resurrection of Russia in the flesh. It is not enough for Bunin to resurrect the soul of Russia; the writer works to resurrect the “flesh” (everyday life) of Her. Therefore, not only the symbols of the resurrection of Russia in the “formula of the end”, but also the reality, the reality “in the flesh” of the resurrected Russia in the very artistic world of Arseniev’s Life. Compare with K.I. Zaitsev: “The Life of Arseniev becomes a religious and moral rehabilitation of everyday life and, in particular, Russian life ... The artist Bunin, as it were, says to the world: Look, this was Russia in its indescribable beauty. We have lost her. Take a look at the life around you - and there is beauty in it, take care of it, take care of the life around you. Remember - it contains a golden age that may be gone. It is made up of very simple things: the church, the nation-state, the family, the human free individual. "As if he says" - in this case, Zaitsev's conscious allegory. Bunin does not just speak - he resurrects Russia "in its indescribable beauty", captures the "ineffable beauty" of Russia on the pages of Arseniev's Life, thereby taking Russia away from the "coffin of oblivion." That is, the answer to the question - is the Resurrected Russia revealed only in the symbols of the artistic world or directly in the text of The Life of Arseniev - sounds in the affirmative: it is revealed in the text. Let's compare (K.I. Zaitsev): “The way Bunin talks about life and, in particular, about Russian life, no one has yet spoken in Russia (for Bunin, the religious side of life is in the foreground, dominates everything). Life is no longer an accidental realistic shell of that breakthrough into eternity, which was Bunin's main theme, but more and more clearly takes on the character of a precious frame of something more valuable, which has no name at all in human language, of which it is only a sign. Bunin was always serious and truthful - these properties of him as a writer stem from his nature as a moralist. Bunin was always in a solemn mood, was always ready to marvel at the greatness and secrets of the world around him, was always open to a feeling of mystical delight - this naturally flowed from his religious talent. These properties are manifested with particular force in the Life of Arseniev. But they take on a special character. From the stage of episodic mental attitude, they gradually move into the stage of a strong mindset, a stable state of mind, enlightened, peaceful.

We also add that the museum in the city of Orel keeps a priceless copy of the book by K.I. Zaitsev with marks of the hand of I.A. Bunin. We use excerpts from this particular copy, reverently compiled by researchers and provided to us by Professor O.A. Berdnikova (Voronezh). We believe that one of the most important issues in the study of Bunin's work should be the issue of reprinting the work of K.I. Zaitsev.

Russian literature - "the most important stronghold of Rus'"

And we will continue. For, as it is not surprising, we have not yet presented the whole secret of the two chapters of Arseniev's Life and the article In Memory of a Strong Man.

The most important “symbolic” message of the article “In Memory of a Strong Man” - “people who are firmly connected with their soil, with their land, receiving their power and strength from it” (Nikitin and Rostovtsev belong to such people) - corresponds in “The Life of Arseniev "The message at first glance is extremely realistic:" Our brother is a tradesman, our countryman! (about Nikitin) (VI, 64).

"Our countryman" - behind this statement and symbolically uniting Rostovtsev with Nikitin "their own soil, their own land", and the real geographical area, the common space of birth and life.

Place of birth and life of I.S. We know Nikitin. But it is unlikely that Rostovtsev, speaking of fellow countrymen, had in mind Voronezh and the Voronezh region.

Is there a geographical definition of Rostovtsev's and Nikitin's "fellowship" in The Life of Arseniev? In chapter II of the second book of the novel, which precedes the chapters III and IV we have examined, this area is described and named: “Very Russian was everything that I lived among in my teenage years. (...) The city itself was also proud of its antiquity and had every right to do so: it really was one of the most ancient Russian cities, lying among the great black earth fields of the Podstepne on that fatal line beyond which “wild, unknown lands” once stretched, and the times of the principalities of Suzdal and Ryazan belonged to those most important strongholds of Russia, which, according to the chroniclers, were the first to inhale the storm, dust and cold from under the menacing Asian clouds, which now and then set over it, the first to see the glow of terrible night and day conflagrations that they set on fire , the first let Moscow know about the impending disaster, and the first laid down their bones for her" (VI, 57, 59).

The city in question is the city in which the hero of The Life of Arseniev studies at the gymnasium and lives (and, possibly, was born in it) the tradesman Rostovtsev. “Yelets became its prototype. (...) Bunin creates an artistic image of the city not only by accurately reproducing the topography of Yelets, but also by the desire to comprehend his own fate and the fate of Russia, ”G.P. Klimov.

Thus, both Yelets and Voronezh are connected in the "Life of Arseniev" by one geographical space, one locality - "Podstepye" (it is interesting to note that Yelets and Voronezh have a direct - connected - mention in the text of "The Life of Arseniev": "and with what, let me to ask, is any Tobolsk worse than Yelets, Voronezh? And in general, all nonsense and trifles! The bad will pass, the good will pass, as Tikhon Zadonsky said, - everything will pass! ") (VI, 89).

However, in the passage cited above, the “Understeppe” is also a symbol, a “fatal line”, “stronghold of Rus'”, the first to meet the “storm” (i.e. wind) of “Asian clouds” (i.e. from the desert).

Let us turn to the "text" of Bunin's Life (direct speech of the writer), what does he directly say about the Podstepye?

V.N. Muromtseva-Bunin: “I found the following page among the papers of Ivan Alekseevich: “Since the beginning of this century, an unprecedented orgy of Homeric successes in Russian life in the field of literary, theatrical, opera began ... A big wind was approaching from the desert.” (...) Another entry: “I grew up in central Russia, in the area where not only Anna Bunina, Zhukovsky and Lermontov came from - Lermontov's estate was close to us - but Turgenev, Tolstoy, Tyutchev, Fet, Leskov came out ... And all this: these the stories of my father and ours, with all these writers, the common fellowship, everything, of course, influenced my inborn vocation. It seems to me, moreover, that my father could become a writer: he felt artistic prose so strongly and subtly, he always told everything so artistically and spoke in such a rich and figurative language. And no wonder that his language was so rich. The region that I have just mentioned is the so-called Podstepye, around which Moscow, in order to protect the state from Mongol raids from the southeast, created barriers from settlers from all over Russia.

Thus, in the historical, cultural and geographical realities, the Podstepye is central Russia, from where Anna Bunina, Zhukovsky, Lermontov, Turgenev, Tolstoy, Tyutchev, Fet, Leskov and I.A. himself came from. Bunin, testifying to the "common community". But without a doubt, most of the writers listed above are not named, but are implied in the article “In Memory of a Strong Man” (this fact does not even require proof, and should be accepted by us as an axiom): “among those great ones who created the whole peculiar warehouse of Russian literature, its freshness, its great artistry in its simplicity, its strong simple language, its realism in the best sense of the word. All its brilliant representatives are people who are firmly connected with their soil, with their land, receiving their power and strength from it.

This “Earth”, as we have just found out conclusively, is the Understeppe. But even for the names of the great Russian writers listed here, symbolizing Russian literature, the soil is, of course, not the Steppe itself, but Russia itself.

Therefore, depending on the context, the Understeppe for Bunin acts as a symbol of Russia itself, the Fatherland, the Motherland. Compare: “We meet the same thing in the Life of Arseniev. Here it sweeps across Russia with "Asian blizzards".

This symbol receives special content in “Memoirs” (1950), where it is no longer the Understeppe, but Russia itself that is engulfed by “a great wind from the desert”. So, based on the Book of Job, I. A. Bunin characterizes the pre- and revolutionary atmosphere in Russia.

“And behold, another messenger comes to Job and says to him: Your sons and your daughters ate and drank wine in the house of your firstborn brother: and behold, a great wind came from the wilderness, seized the four corners of the house, and the house fell on them, and they died. ..". At the end of the 1990s, it had not yet arrived, but a "big wind from the desert" was already felt. And it was already pernicious in Russia for that "new" literature that somehow suddenly came to replace the former. And this is 1950, Bunin repeats the idea expressed in 1894.

In these comparisons, another symbolic meaning of the "Understeppe" is revealed. According to Bunin, the Understeppe-earth is the frontier, the first to meet the enemies of Russia - "and the first laid down their bones for it." That is, the Understeppe-land is the first line of defense of Russia. But then the Podstepye - the birthplace of Russian writers - is the first line of spiritual defense of Russia.

And it is precisely the "impoverishment" of the first line of the spiritual defense of the Fatherland, noted by I.A. Bunin in 1894 - "such people are translated" - made possible that revelry of the "big wind from the desert", which is referred to in Memoirs (1950).

It turns out that Bunin's question: "How did we not defend everything that we so proudly called Russian, in the strength and truth of which we seemed to be so sure"? - not at all rhetorical. Asking, Bunin presents a detailed answer, showing how and why "we did not defend", reveals the reasons for "the great and rapid collapse of the Russian State, which human history knows no equal!" (“Non-urgent spring”, V, p.126).

Showing the destruction of the way of Russian life, noted by the writer both in journalism (an article on the anniversary of the Russkiye Vedomosti newspaper, 10/06/1913) and in prose of the 10s, in particular in The Cup of Life, I.A. Bunin argues that along with the soil, the land, the way of life of a Russian person under the auspices of the Russian crown and in the prosperity of the Russian Orthodox Church, Russian literature has a retaining and protective and even defensive value for Russian life.

The truth of artistic Russian literature is the Truth of Being, God's Truth

“Suddenly seeing almost with horror, over what a truly vast kingdom of all sorts of countries, tribes, peoples, over what innumerable riches of the earth and the forces of life, “peaceful and prosperous life,” the Russian crown rises.”

This is Ivan Bunin "The Life of Arseniev".

Let's just compare, we will meet in ourselves the resurrected N.V. Gogol (Russian literature, that is) Russia: “and everything inspired by God rushes! .. Rus', where are you rushing to? Give an answer. Doesn't give an answer. A bell is filled with a wonderful ringing; the air torn to pieces rumbles and becomes the wind; everything that is on earth flies past, and, looking askance, step aside and give it the way other peoples and states.

There is a coincidence in the intonation of Gogol and Bunin, the coincidence is obvious. But can you be sure? It is possible, because this is not the only area of ​​the text where Gogol's intonation demands.

The twenty-second chapter of the fourth book, the end of the book “The Life of Arseniev” (in the first edition, without “Faces”): “a black-blued sky opens up overhead, in white, blue and red flaming stars. Everything is rushing somewhere forward, forward ... ”(VI, 191), -“ white, blue and red ”- even the order of color combination, the color of the Russian State flag, has been preserved. And so that there would be no doubt about the truth of the resurrection of Russia - here, next to the symbol of Russia (the flag), the text of "The Life of Arseniev" is another symbol - Her vital, living, impetuous element: "everything rushes." Let us repeat once again after Gogol: “and all inspired by God rushes!.. Rus', where are you rushing to? Give an answer. Doesn't give an answer. A bell is filled with a wonderful ringing; the air torn to pieces rumbles and becomes the wind; everything that is on earth flies past, and, looking askance, other peoples and states step aside and give it the way” (Gogol, Ibid.). Not “from the mistral” “everything buzzes, roars, rages” in “XXII Chapter” - it is “air torn into pieces”, the air torn by the resurrected Russia becomes the wind (mistral), and She still rushes - “where? Give an answer. Does not give an answer "(Gogol) -" somewhere forward and forward ... "(Bunin); “everything that is on earth flies by” (Gogol) - “the branches of palm trees, making a violent noise and interfering, also seem to be rushing somewhere” (Bunin). This is one intonation, one artistic composition. This is the Great Russian literature.

Let's say more, this is another Truth - both in art and in the realities of Being in Russia.

Yes, the Russian Orthodox Church, following the “fall of the Russian crown”, will ascend Golgotha, but before that, the Patriarch, whom the Church has not had for three hundred years, will again become the head of the Church.

Yes, the reign of Sovereign Nicholas II will end the reign of the Romanov Dynasty on Russian soil. But will it be the "fall" of the Dynasty, the "fall" of the Russian crown?

Enter today in any Orthodox church in Russia, for sure you will find the icon of the Holy Royal Passion-Bearers, the Sovereign and Empress with children - the last of the reigning Romanov Dynasty, the first of the reigning Romanov Dynasty canonized.

That is, the Russian crown is mysteriously preserved in the Russian Orthodox Church. The family in the Orthodox sense is a small Church. The restoration of the way of Russian life consists in the restoration of the Russian family as a small Church, under the omophorion of the Church of Christ, the Apostolic, Russian Orthodox Church. If the Russian family is organized as a small Orthodox Church, the Russian State will also be organized in a manner worthy of civilization. It is precisely this logic that, in our assumption, represents the actual reading of the book "The Life of Arseniev" in the context of the twenty-first century, our era.

"Russia! Who dares to teach me to love her?” - memory (or resurrection?) of a truly Russian strong man Ivan Alekseevich Bunin

(some conclusions and generalizations)

"Russia! Who dares to teach me to love her? (I. Bunin. The mission of the Russian emigration. Paris, March 29, 1924).

“And then - what a characteristic question: “What is your attitude towards Pushkin?” In one of my stories, a seminarian asks a peasant: Well, tell me, please, how do your fellow villagers treat you? And the man replies: They do not dare to treat me. Like this, I could also answer: I don’t dare to relate to him at all ... And yet I sat for a long time, recalled, thought. And about Pushkin, and about the former, Pushkin's Russia, and about myself, about my past ... ”(I. Bunin“ Thinking about Pushkin ”, 1926).

But these are the words of a strong man. And he, the Russian writer Ivan Alekseevich Bunin, is “this strong man in spirit and body. He is one of those greats who created the entire original warehouse of Russian literature, its freshness, its great artistry in simplicity, its strong simple language, its realism in the best sense of the word. All its brilliant representatives are people who are firmly connected with their soil, with their land, receiving their power and strength from it ”(I. Bunin. In memory of a strong man, 1894).

Is it not a strong man who said these words about the two most powerful human feelings - about love and hate?

In the autumn of 2013, it was 100 years since Bunin delivered a speech at the anniversary of the Russkiye Vedomosti newspaper (Moscow, 6.X.1913), on the eve of the great upheavals in Russia, and not only in Russia, but first of all in then Russia in 1917.

“There was a well-known way in Russian life, difficult in many respects, but - a way. It was supposed to collapse, disappear - and almost disappeared. There was a well-known culture, not deep, not having strong, age-old roots; she, too, was condemned to disappear in those days when "the great chain was broken." Has this culture managed to create a successor for itself, to establish strong cultural traditions? You know that it is not” (“Speech…”, 1913).

The destruction of the way of Russian life. Way of life is life, Russian life. The consequence - after all, literature is a reflection of life (including way of life) - "the fall of literature." But it was not literature that “fell”, Russian literature did not fall and could not fall; "fell" that which posed as "Russian literature". That is why it “fell” because it was not literature. Real Literature is always “above the fray”, always “above” the temporal. It is impossible to reflect the “element of life”, being a part of this element, not being able to rise above it; “literature”, which divided the “element of life”, became the expression of this “fall”, and was supposed to be a testament and a warning.

This is what Bunin says in 1913.

Real literature, Russian literature, naturally knows the very way of life, the very life of the people; The soil of people's life is "not spontaneous" and cannot be spontaneous, it is fundamental. People's life is strictly organized, this organization is a way of life, there is a way of life, there is - "soil".

The people's life itself is greater and higher than the "temporary vital elements." And Russian literature, the natural life of the people, is also larger and higher than the temporary elements. That is why Russian literature knows how to see and can see, knows how to talk about Life and talks about Life.

“It seems that such people are being translated” (Bunin, 1894).

Transferred?

“God is not the God of the dead, but of the living, for with Him all are alive” (Lk. 20:38].

Russian literature is a living witness to the Word of Christ. And this Word, preserved for us by the Evangelist Luke, too.

This is the main thing that can and should be understood about Russian literature.

Let us remember: “such people are being transferred”, “the great chain has broken”, then “the fall of literature”, further to the “great and rapid collapse of the Russian State, the equal of which human history knows not”!

But here it is also said: “No, the former world, to which I once participated, is not for me the world of the dead, it rises more and more for me, becomes the only and more and more joyful, no longer accessible to anyone, the abode of my soul!” (non-urgent spring)

“With God, everyone is alive” - this Gospel repeated by the people's life is the main evidence of Russian literature.

This testimony is “the only and joyful abode” available to everyone, every person and all generations of Russia.

How do we know about the "former worlds" of Russia? How many of them there were in the entire history of the Russian State - and we know about all the "former worlds" of Russia. This knowledge is kept for us by history and studied by domestic historical science.

But we, Russia, have been granted (by the Lord, otherwise, who else?) not only knowledge - the history of Russia, but Russia itself, in all its "former worlds", in all its civilizations. We have been granted an invaluable opportunity to come into contact with the living life of the "former worlds" (civilizations) of our Fatherland.

The basis for this is noted, including in the course of this work, the "resurrecting potential" of Russian literature, based on the experience of the Gospel, the Orthodox church service. The gospel, the church service present us not a story, not a remembrance of Christ, but a fertile opportunity to meet with Christ Himself. As it happens, for example, with the hero of The Life of Arseniev: “and my eyes are covered with tears, for I already know for sure now that there is and cannot be anything more beautiful and higher than all this on earth, that even if the truth said Glebochka, asserting, according to some badly shaven high school students, that there is no God, there is still nothing in the world better than what I feel now. Compare: ““feeling is everything” (Goethe). Reality - what is reality? Just what I feel. The rest is nonsense” (7/20 Aug. 23) . This is personal experience. It is precisely this kind of experience that Metropolitan Anthony of Surozh testifies: “I was sitting, reading, and between the beginning of the first and the beginning of the third chapters of the Gospel of Mark, which I read slowly, because the language was unusual, I suddenly felt that on the other side of the table, here, Christ is standing… I remember that then I leaned back and thought: if the living Christ is standing here, then this is the risen Christ. This means that I know authentically and personally, within the limits of my personal, own experience, that Christ is risen and, therefore, everything that is said about Him is true. This is the same kind of logic as that of the early Christians" ("About the Meeting"). The hero of Metropolitan Anthony's memoirs "was a boy of about fifteen" - comparable to the age of the hero of "Arseniev's Life": "I'm still a boy, a teenager." It is important that both testimonies are independent of each other, personal experience in both cases, and coincide due to the fact that they are based on a common logic. Like the experience of Ivan Bunin himself, who “feels Him alive, as He walked on this sultry land”, “Yan speaks of Christ. At home, he takes out the Gospel and gives it to me, advising me to read especially seriously.

Likewise, “in the image and likeness” of the Gospel, Russian literature presents all generations of Russia with a fertile opportunity to meet not with history, but with the life of Russia, in all its times.

“The Lay of Igor’s Campaign” is an opportunity to stand in the midst of that time, where “on the Russian land, retko rataev kicks, but often lie to the bastards, the corpses are delusional, and the Galitsis their speech, they want to fly away to solitude”, and listen: “What are we make noise that we call far early before the dawns ”?, and hear:“ the great Svyatoslav utter the golden word, mixed with tears, ”and return and go along with Prince Igor“ along Borichev to the Holy Mother of God Pirogoshcha ”;

“Arsenyev’s life” is an opportunity, not to remember, but to experience - together, next to, with the tradesman Rostovtsev, “proudly turn pale then, repeating Nikitin’s exclamation: “It’s you, my sovereign Rus'!” - or speaking about Skobelev, about Chernyaev, about the Tsar-Liberator, listening in the cathedral from the thunderous lips of the golden-haired and golden-haired deacon to the commemoration of "the most pious, most autocratic, great Sovereign of our Alexander Alexandrovich" - almost suddenly seeing with horror, over what a truly immense kingdom of all sorts of countries , tribes, peoples, over what countless riches of the earth and the forces of life, "peaceful and prosperous life", rises the Russian crown.

Russia of all epochs and its civilizations is resurrected and alive in Russian literature. An invaluable asset - living out of time Russia - is God's Grace, such is the work of Russian literature, the possibility of Russia to BE forever.

Kirill Iosifovich Zaitsev (future Archimandrite Kirill) in his work “I. A. Bunin. Life and creativity”, adding his voice to the voice of the writer Bunin, he says: “Look into the life around you - and there is beauty in it, take care of it, take care of the life around you. Remember - it contains a golden age that may be gone. It is made up of very simple things: the church, the national state, the family, the human free personality - that is what this life is made of.

This is especially important today for Russia, when the state and its population have almost lost (they exist in intuition, in historical memory, “unconsciously”, “invisibly”, not in reality, not in awareness) the main existential (Beings, that is, but based in everyday life) landmarks. It is necessary for us, the population and the country, not to return, because we did not leave, we fell, we need to rise, we need to rise to the Russian way of life. Rising to the Russian way of life, we will simultaneously rise from the population to the people. The realization of this work is impossible for man, but possible for God. But the person, the population, must agree and be ready for this work.

Life, “modern life” is not being, there is no Being in it, there is no integrity of being (in Soviet life, integrity was still preserved, it was flawed, but it was still life, in intuitions - Russian life). In modern times, there is no civilizational basis, there is no way of life.

We believe that the need to "return to everyday life", "return to Russian life" - this should be the main conclusion of our work.

Today, modern society is offered as a civilizational path for Russia - entry into Europe.

The true civilizational path of Russia consists in "entering" an Orthodox church, in assimilating and confessing the Orthodox "Creed". Having entered an Orthodox church, Russia will acquire a civilizational basis, resurrect in the hierarchy of Russian power, and therefore will stand, despite the challenges of the time, thereby, having stood, will “save” both Europe and the World. Having entered Europe, which is “perishing” in the civilizational sense, it will perish along with it.

All the sound forces of modern society, including science, should speak about this.

[i] Bunin I. A. Collected works in nine volumes T.1 - 9. - M .: Fiction, 1965-1967. Further cited from the same edition with volume (Roman numeral) and page (Arabic numeral) indication.

Bakhtin M.M. Aesthetics of verbal creativity. M.: Art, 1979. S.361-373, 409-412. / P.363.

Pronin, A. A. Quote in the book by I. A. Bunin “The Life of Arseniev. Youth ": author's abstract. dis. … cand. philol. Sciences / A. A. Pronin; Petrozavod. state un-t. - Petrozavodsk, 1997. - 20 p.

Nikitin, Article from the Literary Encyclopedia: 11 volumes - [M.], 1929-1939. / [Electronic resource] http://er3ed.qrz.ru/nikitin-articles.htm

[v] Ibid.

Smirnov, V. P. Bunin Ivan Alekseevich / V. P. Smirnov // Russian Writers. 1800-1917: biogr. words. - M., 1989. - T. 1. - S. 354-361. / P.360.

Belinsky, V. G. Collected works: in 3 volumes / V. G. Belinsky. - M.: OGIZ, 1948. - 3 volumes / V.1. P.558.

Morozov, S.N., I.A. Bunin as a literary critic: author's abstract. dis. … cand. philol. Sciences / S. N. Morozov; Moscow, 2002. - 207 p. / [Electronic resource] / Scientific library of dissertations and abstracts / disserCat / http://www.dissercat.com/content/i-bunin-literaturnyi-kritik#ixzz3EUm4mwly (accessed 01.10. 2014).

Repnikov, A.V., Sovereign Alexander III / A.V. Repnikov, Doctor of History n., ch. specialist of the Russian State Archive of Socio-Political History / [Electronic resource] http://www.portal-slovo.ru/history/35502.php (accessed 01.10. 2014).

[x] Ibid.

Baboreko, A. K. Bunin: biography / A. K. Baboreko. - M.: Young guard, 2004. - 457 p.: ill. - / Life is noticed. people: ser. biogr.; issue 906 / P.46.

Pushkin, A. S. Complete Works [Electronic resource] / A. S. Pushkin. - M., 1937-1959. - Access mode: http://feb-web.ru/feb/pushkin/texts/push17/y00.html?cmd=1&dscr=1

Zaitsev, K. I. A. Bunin: life and work / K. Zaitsev. - Berlin: Parabola, 1934. - 267 p.

Zaitsev, Kirill Iosifovich (1887 - 1975) / website of the iHaveBook Book Portal / [Electronic resource] http://ihavebook.org/authors/77930/zaycev-kirill-iosifovich.html) (accessed 01.10. 2014).

Zaitsev, Archimandrite Konstantin On the fear of God. November 12 (25) - the 120th anniversary of the death of Konstantin Leontiev // [Electronic resource]: Portal Pravoslavie - (accessed 01.10. 2014)

Zaitsev, K. I. A. Bunin: life and work / K. Zaitsev. - Berlin: Parabola, 1934. - 267 p. / P.258; 261-262.

Belinsky, V. G. Collected works: in 3 volumes / V. G. Belinsky. - M.: OGIZ, 1948. - 3 volumes / V.1. P.558.

Zaitsev, K. I. A. Bunin: life and work / K. Zaitsev. - Berlin: Parabola, 1934. - 267 p. /S.264.

Ibid., p.265.

I.A. Bunin and Russian literature of the late twentieth century: based on the materials of the International scientific conference dedicated to the 125th anniversary of the birth of I. A. Bunin. IMLI RAN. - M., 1995. / G. P. Klimova (Yelets). The image of the city in the novel by I. A. Bunin "The Life of Arseniev". S. 117 - 124 / S. 121-122.

Muromtseva-Bunina, V. N. Bunin's life. Conversations with memory / V. N. Muromtseva-Bunina. - M.: Council. writer, 1989. - 509 p. / S. 187.

Bunin, I. A. Bunin's memories [Electronic resource]: I. A. Bunin. Memories. Paris 1950. Autobiographical notes / I. A. Bunin. - 6 s. - Access mode: http://bunin.niv.ru/bunin/bio/vospominaniya-bunina-1.htm. - (accessed 01.10.2014).

Gogol, N. V. Collected works: in 6 volumes / N. V. Gogol - M .: Goslitizdat, 1937. - 6 volumes / V.5. P.291.

Bunin, I. A. Cursed days / I. A. Bunin; comp. A. V. Kochetov. - M.; Sovremennik, 1991. - 255 p. / P.136.

Anthony (Metr.). About the meeting / Metropolitan Anthony // Sunday Sermons / Metropolitan Anthony. - 2nd ed. - Taganrog, 2003. / S. 30-35.

Muromtseva-Bunina, V. N. Bunin's life. Conversations with memory / V. N. Muromtseva-Bunina. - M.: Council. writer, 1989. - 509 p. / S. 321.