Translated material
Swedish shop #9
The series “Russia in Memoirs” previously featured mainly large memoir forms. This collection is a “cut-up”, excerpts from various kinds of memoirs. Albeit a few lines, but dedicated to one of the most monstrous figures in Russian history - the creator of military settlements, Count Arakcheev. Meanwhile, Arakcheev, who had a reputation as a patented villain, was a complex person in his own right, like any other person, however, and his role as a historical figure and as an executor of the will of two emperors is dual. The collection includes notes from those who hated Arakcheev and groveled before him, who treated him as a benefactor and impartial observers, an autobiography on the applied pages of the Gospel, epigraphs, madrigals, Christmas stories of the descendants of Arakcheev’s soldiers, written by God knows who almost a hundred years later. Standing apart is the famous comparative description of Arakcheev and Speransky, given at the investigation by the Decembrist Batenkov: “I liked both of them as extraordinary people.” Despite all the duality, one thing is certain: his death was greeted joyfully, especially by his peasants - there is enough evidence of Arakcheev’s personal cruelty.
The publication is accompanied by an impressive corpus of commentaries and illustrations, including three portraits of Arakcheev - works by Lampi, Wagner and Dow. Which again gives an idea of how different images can be associated with this name.
Quote: Alexander inspected the Novgorod military settlements in the summer of 1825 and was delighted with this ugly product of his whim, which could only be carried out by Arakcheev and his pupil Kleinmichel. Leaving the settlements, Alexander said to the count: “Dear Alexey Andreevich! Demand what you want! I will not refuse you anything.” Arakcheev knelt down and with satanic hypocrisy said: “I ask one thing, Sovereign, let me kiss your hand.” A friendly hug was the answer.
Quote: The main conflict of Solovyov’s followers was doubt either in themselves or in the Beautiful Lady. Blok's doubles and old men of the period of Poems about the Beautiful Lady , centaurs, unicorns and endless variations of the theme of the false Christ in early Bely are all too well known. The second plot is updated after the meeting of the Solovyovites with Anna Schmidt, the Eternal Femininity, who truly “changed her appearance.” Vyacheslav Ivanov, “baptized,” by his own admission, by Solovyov, escaped the influence of the philosopher’s “Sophia” myth, but self-doubt has been present in his poetic world since the first collection.
Art of modern times: Experience of cultural analysis / Rep. ed. O.A. Krivtsun. - St. Petersburg: State Institute of Art Studies; Aletheia, 2000. - 307 pp.; circulation 900 copies; ISBN 5-89329-329-0.
Section I : “Artistic eras in the culture of modern times: the unity of discreteness and continuity” (Doctor of Philosophy O.A. Krivtsun), “Crystallization of the concept of art in modern European history” (Doctor of art history B.M. Bernshtein), “ The fate of style and the problem of author's individuality in European art of the New Age" (Ph.D. M.N. Boyko), "The idea of artistic continuity (XVII-XX centuries)" (Dr.S. S.T. Vaiman) , “The evolution of the phenomenon of mass art from the 18th to the 20th centuries” (Doctor of Philosophy A.A. Pelipenko). Section II : “The logic of the artistic process of modern times: a view from the twentieth century” (Dr. Philosophy N.A. Khrenov), “The formation of a new imagery: the possibilities of art in the face of modern culture” (Dr. Philosophy N. A. Yastrebova), “Modification of the principles of plasticity and picturesqueness in the artistic thinking of the century” (Ph.D. O.V. Bespalov), “The concept of “intuition of the mind” in the Russian avant-garde of the 1910-1920s” (Ph.D. Art History O.A. Yushkova).
O.V. Bespalov: Of course, everything that constitutes the material basis should be classified as corporeal... Sokurov’s cinema: the objective world, light “arrangements” and the entire sound score... All this dictates the actual poetics of Sokurov’s cinema. The very flesh of the films must become... a suffering body. The effortless elegance of the transparent form, from the director’s point of view, is as meaningless as the body of a young beauty (that’s why Sokurov’s heroines are not such). The man's biography is reproduced in the film's painful biography of the body.
Vyacheslav Ivanov . Dionysus and pre-Dionysianism / Under the general. ed. V.P. Salnikova. - St. Petersburg: Aletheia; St. Petersburg University of the Ministry of Internal Affairs of Russia; Academy of Law, Economics and Life Safety; Foundation for the support of science and education in the field of law enforcement "University", 2000 (series "Ancient Library: Research"). - 343 pp.; circulation 5000 copies; ISBN 5-89329-243-Х.
Monograph 1923.
Quote: But if the mystical tradition has long been, as Herodotus claimed, fertilized by the teachings of Egypt, then the Egyptian religion of Osiris itself as the god of passions - at least in the form of mystery in which it turned out to be most native to the Hellenes - in comparison with other cults, in in whose bosom the concept of a suffering god grew out of orgasm does not give the impression of the deepest and most primitive antiquity. Similarities suggest a common source for it and Hellenic Dionysianism; it was not his cradle. For with greater right one can call the cradle of Dionysus the liknon of the mountain maenads than the Egyptian ark, the veneration of which, associated with a complex of significant and original ideas about the correlation of the coffin and the tree, death and life, the wet element and the life-giving fire saved in it, , a powerful stream into the Dionysian religion through the island cult, but flowed like a tributary into the bed of a deep river.
Anthology of sources on the history, culture and religion of Ancient Greece / Ed. V.I. Kuzishchina . - St. Petersburg: Aletheia, 2000 (series "Ancient Library: Ancient History") - 608 pp.; circulation 1500 copies; ISBN 5-89329-334-7.
Clean font, maps, statistical and demographic tables. The spine of the volume is soaked with the sweat and blood of nineteen compilers from the history department of Moscow State University.
From the preface: The material is grouped into separate topics that facilitate the reader’s orientation in a variety of material and a variety of problems... The principle of selection and presentation of materials... is based... on a thorough study of a large problem according to one major historical source, for example: “Greek religion and mythology" according to Hesiod's Theogony, "Local economy in the 4th century." based on Xenophon’s treatise “Domostroy”... In... the anthology there is some bias towards various aspects of the Hellenistic era... Many (about half - RJ ) sources have been translated into Russian... for the first time.
The doctrine of the Antichrist in ancient times and the Middle Ages / Comp., text. Art., comments and indexes by B.G. Derevensky. - St. Petersburg: Aletheia, 2000 (series “Ancient Christianity: Sources”). - 528 p., ill.; circulation 2000 copies; ISBN 5-89329-279-0.
Sections : “Prototypes”, “Component teachings (New Testament and New Testament apocrypha)”, “Early patristics”, “Mature patristics”, “Late patristics”, “Pseudo-patristics and anonymous writings of the 4th-10th centuries.”
...And his number is human; its number is six hundred and sixty-six.
Victorinus of Patavia: Since Greek letters are considered here, they believe that [name] TEITAN is suitable. For [in the name] TEITAN, as the pagans call the Rising Sun, this number is contained. If you add up the Greek letters: T - three hundred, E - five, I - ten, T - three hundred, A - one, N - fifty, then the total will be six hundred and sixty-six, for that much is contained in the Greek letters that make up this word. If we want to translate this number into Latin, it will be: DICLVX. In it, we understand, is contained the number [of the name] of the Antichrist and signifies the angel of light, who was cut off and deprived of the highest radiance and everything called light. Also suitable for this counting is the Greek [name] ANTEMOS, the letters of which make up the same number mentioned above: A - one, N - fifty, T - three hundred, E - five, M - forty, O - seventy, S - two hundred ; the total in the second Greek [name] is six hundred sixty six. There is also another name, the Gothic GENSHPIKOS, which fits this number; if you add up its Greek letters: G - three, E - five, N - fifty, S - two hundred, N - eight, P - one hundred, I - ten, K - twenty, O - seventy, S - another two hundred, then the total it will be six hundred sixty six.
Lucius Annaeus Seneca . Philosophical treatises / Trans. from Latin, vs. Art. and comments by T.Yu. Borodai; afterword John M. Rist. - St. Petersburg: Aletheia, 2000 (series “Ancient Library: Ancient Philosophy”). - 400 s.; circulation 1500 copies; ISBN 5-89329-283-9.
“About the blissful life”, “About the transience of life”, “About the steadfastness of the sage, or that a sage cannot be offended or insulted”, “About providence, or Why troubles happen to good people despite the fact that there is providence", "On anger", "On nature". Translations are new. Very impressive.
Quote: They will object to me: if the comet were a wandering star, it would be in the Zodiac." - But who drew the line that the stars should not cross? Who drove the divine into a narrow framework? Look, even among those luminaries whom you recognize alone the right to move, everyone has different orbits; in this case, why shouldn’t there exist those whose path is not as defined, but is very far from these? Why should there be areas in the sky where passage is prohibited?
Johann Joachim Winckelmann . History of ancient art. Small works / Edition prepared by I.E. Babanov. - St. Petersburg: Aletheia, State Hermitage Museum, 2000. - 800 pp.; circulation 2000 copies; ISBN 5-89329-260-X.
Winckelmann's book should be in the closet of every educated person along with the works of Karl Marx, Pelevin and the Prose Edda. Winckelmann is a great man. He was the first to manage to bring together German learning and Italian love for all sorts of shards, vases and fragments of statues. He lived a hard life: born into a poor family, received an education with difficulty, was forced to spend half his life as a freeloader for Italian aristocrats - and all just to delve into ancient manuscripts and sort through various fragments of the past. Another scientist, who died from the knife of a random lover, is highly revered by the community of gays who are prone to everything elegant.
The result of Winckelmann's labors - "The History of the Art of Antiquity" - surpasses all possible ideas of a Work Well Done. After reading Winckelmann, Goethe understood what art is, Hegel realized that a wonderful climate gives rise to the Beautiful, and the Schlegel brothers saw true Beauty. What everyone else can wish for.
This book in itself is an artifact - the Hermitage employee I.E. Babanov spent almost his entire life almost perfectly publishing and commenting on his scholarly predecessor.
Having made his way through Winckelmann's highly learned tediousness, the reader can find many wonderful things:
“Extremes in the sphere of morality, where extreme virtue borders on vice, are achieved with the same difficulty as in art, where images of the extreme parts of a figure, that is, limbs, precisely reveal the artist’s degree of understanding of beauty.”
Or: “There were also special ideas about the beauty of the genitals; the left testicle was always made larger, as we see in nature.”
Finally, the most important words were said by Winckelmann about those unfortunate people who try to judge art: “Most people, since they want to become critics, as soon as they begin to study, are not given the opportunity to comprehend beauty.” .
Benedetto Croce . Aesthetics as a general science of expression and as general linguistics / Transl. from Italian V. Yakovenko; ed. and preface A.E. Makhova. - M.: Intrada, 2000. - 159 p.; circulation 1000 copies; ISBN 5-87604-047.
A simple and straightforward re-scan of the 1920 edition. Attached to the scanned document is a rather lofty preface by Mr. A.E. Makhov, from which it is completely impossible to understand why the Italian philosopher is so famous and why he was a cult figure among both the Russian formalists and the Bakhtinists “under the mask.” Perhaps Makhov did not read either the treatise by I.A. Ovsyannikova (see below) or the “Anthology of Works on Philosophy” published last year in St. Petersburg by Benedetto Croce. There, in the comments of Svetlana Maltseva, everything is told in sufficient detail about Croce, and about fascism, communism and liberalism, and about aesthetics. Fortunately, it turned out that the philosopher’s early work “Aesthetics as a science of expression and general linguistics” was not included in this voluminous volume, so that philological young men and women choosing a path in life will be able to study in real life the postulate about the predominance of Form over Content. “The aesthetic fact is thus form and only form.” Boredom, of course, is inhuman. This is not Shklovsky or Kuritsyn. But who promised it would be fun?
Quote: A gifted person who pretends to be himself or is passed off by others as something far removed from her finds her punishment in becoming or seeming a little funny. Such is the genius of the romantic period, such is the superman of our time. But then - as this should also be noted - from its position elevated above humanity, artistic genius is overthrown and placed below human nature by the works of those who think that its essential property is unconsciousness.
Karl Manheim . Favorites: Sociology of culture / Trans. from English and German L.F. Wolfson and A.V. Dranova; afterword David Kettler, Volker Meij and Nico Stehr. - M.-SPb.: University Book, 2000 (series “Book of Light”). - 501 pp.; circulation 3000 copies; ISBN 5-7914-0023-3 (Book of Light), ISBN 5-323-00011-2.
Early works of the German-British theorist “Essay on the sociology of culture”, “On the specificity of cultural-sociological knowledge”, “Sociological theory of culture in its cognition”.
Quote: The concentration of an intellectual on himself is fertile ground for the development of... schizothymia . Its main characteristic feature is the sharp contradiction between the internal and external world of the individual, which in extreme cases can weaken the individual's ability to maintain normal social contacts. Wherever a stratum of educated people arises... it always shows its inclination towards a deeply personal expression of intellectual ecstasy, in contrast to the peasants, whose emotions are expressed in the form of a general, collective explosion of feelings. This difference has survived to this day (early 1930s - RJ ) . The philosophy of modern "existentialism" is fundamentally a product of this process of withdrawal and alienation from the public sphere of reality. Some intellectuals stuck to their roles to the end; others experienced only a temporarily similar stage. But there are also people who cannot overcome the craving for isolation and at the same time are unable to tolerate it. They plunge into political activity with a zeal that can only be understood in the light of this still unresolved contradiction.
Qu Yuan . Lisao / Transl. from China; comp. and general ed. R.V. Grishchenkova; preface Sima Qian. - St. Petersburg: Crystal, 2000 ("Library of World Literature: Eastern Series"). - 336 pp.; circulation 10,000 copies; ISBN 5-306-00031-2.
Chapter 57 "Lisao", translation by Anna Akhmatova:
Mi-fei seemed to doubt at first,
Then she slyly refused me.
In the evenings she goes to Qunshi,
And in the morning he washes his hair in Weipan.
Translation by Alfred Balin:
She seemed to hesitate at first, but then
With a sly smile he gives a merciless refusal.
Under the western sun, a beauty walks in Qunshi,
In Weipan, she will hurry to wash her face before sunrise.
Translation by Alexander Gitovich:
Mi Fei at the beginning
I seemed to hesitate
She refused me in the evenings
Qunshi leaves and washes his hair
In the river wave.
Cao Zhi . Fairy of the Lo River / Transl. from China; comp., text preparation and general. ed. R.V. Grishchenkova; preface L.E.Cherkassky. - St. Petersburg: Crystal, 2000 ("Library of World Literature: Eastern Series"). - 256 pp.; circulation 10,000 copies; ISBN 5-306-00021-5.
3rd century AD Decline of the Han Empire.
Fragment of the poem, translation by A.E.Adalis:
The driver calmly answered me:
- There is a fairy near the Lo River, they say
And many have seen her in the past...
Called Mrs. Mi - I heard...
Isn't it she, sir?
Tell me, what is she like?
Translation by L.E. Cherkassky:
And the driver answered me:
"I heard that the fairy of this river
In the old days they called it Mi-fei.
Isn't that the one you saw?
What is its appearance, may I ask?
Translation of acad. V.M. Alekseva: The driver told me in response: “Let me tell you that I heard about the fairy of the Lo River named Mi-fei, or Dama Mi. Excuse me, what you see there, my lord, is not Is this her? What does she look like, tell me, and what does she resemble?”
Kojiki : Records of ancient deeds. Scroll 1 / Trans. from Japanese E.M.Pinus; comp. and general ed. R.V. Grishchenkova; preface E.M.Pinus; approx. N.I. Feldman. - St. Petersburg: Crystal, 2000 ("Library of World Literature: Eastern Series"). - 608 pp.; circulation 10,000 copies; ISBN 5-306-00017-7.
8th century AD Reign of Empress Genmei.
Quote: Then the god Haya-Susa-no-o-no Mikoto said to that old man: “Will you give this daughter of yours to me?” - when he said this, [the old man]: “I tremble [before you], but I don’t know [your] venerable name,” he said in response. Then [the god Susa-no-o] deigned to say in response: “I am the elder brother of the Great Sacred Goddess Amaterasu oo-mi-kami. I have just descended from heaven,” he said. Then the gods Ashinazuchi-Tenazuchi-no kami: “If so, we tremble [before you]. We will respectfully give [you your daughter],” they said. Then the god Haya-Susa-no-o-no Mikoto immediately turned that girl into a fine comb, stuck a mizura into [his] hairstyle, and to those gods Ashinazuchi-Tenazuchi-no kami said: “You boil purified sake eight times, and Build another fence all around, open eight gates in that fence, weave a platform at each gate, place a sake barrel on each of those platforms, pour a full amount of sake into each barrel of that eight-times purified sake and wait!” - he said so.
Ueda Akinari. Moon in the Fog: Fantastic Novels / Trans. from Japanese Z. Rakhim and A. Strugatsky; comp. and general ed. R.V. Grishchenkova; preface V.N. Markova; approx. A. Strugatsky. - St. Petersburg: Crystal, 2000 ("Library of World Literature: Eastern Series"). - 256 p., Il.; circulation 10,000 copies; ISBN 5-306-00030-4.
Or "Ugetsu Monogatari". The second half of the 18th century. Tokugav period.
Quote: When the second night came, Toeo, pretty torn, began to tease his wife: "Well, is it not disgusting to you after life in the capital? Ah, unscrupulous! I suppose I shared a bed with princes and princes in the palace?" Suddenly, Tomiko, looking into his face, said: "No, it's you shameless! You forgot the old oath and give love to an unworthy ugly!" The voice undoubtedly belonged to Manago. It was she who was next to him in a new guise. Toeo died, his hair became on end, and he could not say a word. The woman continued with a smile: “Don’t be surprised, my husband! You forgot the oath given to me in front of the seas and mountains too quickly, but I always remembered and now came to you. And if you obey strangers and will try to get rid of me. I will be brutally aiming at you.
Union catalog of the "Swedish shop"