ISSN: 2158-7051 ==================== INTERNATIONAL JOURNAL OF RUSSIAN STUDIES ==================== ISSUE NO. 6 ( 2017/2 ) |
The mystery of N.V. Gogol and G. S. Skovoroda:
on the borrowing of the semantics of G. S. Skovoroda
by N. V. Gogol
(210 years from the death of the great Russian and Ukrainian philosopher and poet)
GAGAEV ANDREY ALEXANDROVICH*, GAGAEV PAVEL ALEXANDROVICH**, BOCHKAREVA OLGA VICTOROVNA***, KUDAEVA NINA VASILIEVNA***
Summary
Y. Y. Barabash brought out the mystery - N.
V. Gogol grew at Poltavshchyna and could
not be ignorant of the oeuvre of G. S. Skovoroda. He pointed out the
similarity in personality and destiny (pilgrimage), in poetics (the baroque), in spirit in soul (self-knowledge and
anthropologism, faith). The analysis of
semantics of G. S. Skovoroda and of N. V.
Gogol shown similarities in concepts of dead and living souls, of affinity, of justice, of Kifa and Moky, of Miro-Gorod, of life, of human being, of faith and
sin, of choosiness of human being, of love and friendship, of the general and the particular in
history, of courts, of midst of cosmic
model, etc. This similarity of semantics can not be
explained by the cultural tradition, but it means that N. V. Gogol read and studied writings of G. S. It is the only in the world
literature experience of utilization of philosophy of another in whole in his
art. N. V. Gogol didn't mention the name of G. S. Skovoroda on account of that he needed
the authority precisely of a Russian author and so was A. S. Pushkin but not G.
S. Skovoroda as freedom-loving author and because of complex of anity and
egoism. No sooner than expending the end
in his death note N. V. Gogol fixed the lesson of Christ, G. S. Skovoroda
and of V. G. Belinsky: one must not
reject the talent given by God and Nature, and N. V. Gogol had the
talent of Ukrainian satirist. When he
rejected this talent, the Black Book of
Life – misfortune, Nature and God took away from him his talent of creation and
he died having lost the purpose of live in the hope of court of Christ.
Key Words: Mystery, G. S. Skovoroda and N. V. Gogol, similarity of personality and of destiny, similarity in poetics (the baroque), in spirit in soul (self-knowledge). Similarity of concepts, semantics: dead and living souls, affinity, justice, Cephas and Mocius, Miro-Gorod and
Mirgorod, life, human being, faith, choosiness, sin, language, resurrection, comic, reasons for non-mentioning of the name of G. S. Skovoroda.
«“Where are you,
oh human, human? Show me you appearance let me hear your voice…. at the exalted
place, enjoy new people, new wine, and fall asleep”[Skovoroda 1973: vol.2, 50].
«“Having learnt The Son, you’d learn His Father….Dare!
don’t be afraid…. Or don’t you believe? If it is so, then be afraid… No hope…
Say alongside with Paul: “I know the human…. I found the human….” [Skovoroda
1973: vol.1, 152].
1. The ideas of G.S. Skovoroda’s influence on
N.V. Gogol were proposed by D. Chizhevsky and M. Whisekopf, the work of these
writers were being collated by V. F. Hern. The similarity of purgamental images
of G.S. Skovoroda and N.V. Gogol is justified by E.E. Zavialova, this mystery
was brought out by Y.Y. Barabash [Barabash 1994].
N.V. Gogol has
G.S. Skovoroda as countryman at Poltavschina, G.S. Skovoroda has died for 15
years before his birth (22d of November (3d of December) 1722- 29th
of October (9th of November) 1794). The copies of G.S. Skovoroda’s
works were at Poltavschina at the end of XVIII-XIX centuries. At the 30th
years of XIX century in the editions of S-Petersburg there were some articles
about G.S. Skovoroda. In 1837 “Amicable talk about the emotional world” was
published by G.S. Skovoroda (M., 1837). The “Emotional world” of G.S. Skovoroda
is the “emotional city” of N.V. Gogol in the denouement of “Revisor” [Skovoroda
1973: vol.1 313]. N.V. Gogol’s father subscribed to the “Ukrainian Herald ”
from
G.S. Skovoroda
was burning his manuscripts, so N.V. Gogol did. G.S.Skovoroda had a friend –
A.F.Pankov, who was a collegiate registrar, G.S.Skovoroda had presented him his
cycle “
At the 31st
letter at the “Selected passages” N.V. Gogol making a review of Russian
literature should naturally even mention G.S. Skovoroda as a fabler, but he
didn’t mention him at all. But till that time he had to know him and should
consider him in his review! Obviously
N.V. Gogol consciously didn’t mention the name of G.S. Skovoroda. But why? Y.Y.
Barabash makes deep parallels of works of G.S. Skovoroda and N.V. Gogol at the
aspects of typology of personality and destiny, typology of poetics, typology
of spirit. In the case of typology of personality and destiny there is the
similarity of lack of home, family, children, wandering and craziness,
synthesis of joy and despair, boring in the life perception, sensuality and
sincerity of faith. In the case of poetics there is a baroque reflection,
representing the matter of the whole in the parts in many images – symbols –
mirrors, synecdoches, metonymies, catachreses, conventions, the modeling of 3
worlds (macrocosm, microcosm of the human, symbolic world) is used, the genres
of dialog, fable, parables,
aphorisms, epigrams, madrigals,
praises, eulogies, epitaphs, idyll, a pretext, allusions,
quotations, repeating forms, model of pilgrimage-the
movement of some figures, which reflects all the pieces
of life, understood as are pleasing, and as a complete death. Simulated "as -
if" possible situations in models of satire,
humor, grotesque, irony, sarcasm,
transvestites, burlesque, forms of
tragicomic and comitragic, causing real spiritual experiences of modernity…Let
note that baroque in the genetic sense is a form of catholic thinking and
poetics. In the case of typology of a spirit both G.S. Skovoroda and N.V. Gogol
are concentrated at the self-studying, self-perfection, cognition and formation
itself better. Both of them are extreme individuals, they do not have an idea
of a collectivity and the total salvation, comprehending others and the world
of others thorough their microcosm and advising (the genre of advice) both
themselves and others how to make themselves better(according to Plato) and how
to change world to the better at its evolutional, but not revolution model at
this base. Here of the sermons and advises to the people of G.S. Skovoroda and
N.V. Gogol. Nevertheless, Y.Y. Barabash consider that N.V. Gogol didn’t read
the works of G.S. Skovoroda
2. Let’s see,
how the main concept of the N.V. Gogol’s work – the concept of the “dead and
alive souls” is presented at the works of G.S. Skovoroda. “ The soul of the
human is absolutely dead, which is not belongs to the natural its deal, similar
to the muddy and stinky water, encased in the distress” [Skovoroda 1973: vol 1,
422]. “Anyone can be said about: dead with the dead his heart. The iron will
pass your soul. Sitting at the darkness, laying in the coffin. Oh, divine
spark! Heaven and new human! Power, law and reign of the World! Our
resurrection!” [Skovoroda 1973: vol 1, 161]. “You are the true human of the
true flesh. But we don’t know such a person, and those we know are dead?”
[Skovoroda 1973: vol 1, 161]. “Oh, the true man never dies” [Skovoroda 1973:
vol 1, 161]. “But where is such a man? We never saw him and do not know him. We
know neither eyes, neither ears nor language” [G.S.Skovoroda 1973: vol. 1,
161].
“So we haven’t
ever seen man and those we know their hands and legs and the whole body turned
into the dust. But what the stone of the Holy Scripture testifies? His eyes
would not get dark – it says – and his mouth would not decay” [Skovoroda 1973:
vol. 1, 161]. "For not recognizing the dwelling of the Lord, confessing
that only one death everywhere owns, reducing all-in-all in hell thou, that for
the sake know that a new and incorruptible man not only will trample your
mortal laws, but it is armed with a vengeance until the end you will destroy, lay
low with thy throne, making your head negligible mistake" [Skovoroda 1973:
vol. 1, 160]. The Lord of G.S. Skovoroda and N.V. Gogol is Old Testament God of
the Judgment making the judgment of the Revenge as the Torturer(the hardener of
the Pharaoh’s heart): “But I will harden
the Pharaoh’s heart and although I will multiply my signs and wonders in the
land of Egypt” (Exodus 7:3) and a forgiving – as a Father (G. Calvin). G.S. Skovoroda
creates a theory of reward and punishment, which is borrowed by N.V. Gogol. “I
know that minds of many are looking for the balance in rewards and punishments,
putting on their balances measure and numbers, human affairs and judgment of
God. My friend! The greatest punishment for the evil is making evil so as the
greatest reward for the good is making good… world does not exist for you by
its best and greatest part: this punishment has befallen you by its action” [Skovoroda
1973: vol. 2, 410]. At the “Fearful Vengeance” kosak Petro is trembling with
joy, murdering his brother-in-law with his son. “And Petro has died” [Gogol
1982a: 167]. And then the Judgment of God
and Ivan is asking “God, do so as all the posterity of him wouldn’t have
any happiness! For the last of his clan would be such a villain as was not even
in the world! and of each of his villainy his grandfathers and
grand-grandfathers would not find peace in their coffins…” [Gogol 1982a: 168].
This is a way of unhappiness of G.S. Skovoroda [Skovoroda 1973: vol.1,
417-418], [Gogol 1982a: 168].
For N.V. Gogol
this is the idea of “Fearful Vengeance”. The fearful vengeance according to
G.S. Skovoroda and N.V. Gogol is that every next in the clan becomes more and
more villain, dies in the soul and doesn’t have peace in his kindness, only in
mischief! But this is the desire of evil without measures and restrictions,
extremity creating the loop of vengeance without forgiving! So the Lord decides
and one willing such a vengeance forfeits the
Hereafter is the
famous speech of Taras Bulba about the friendship: “But become related by the
kinship not by the blood the only man can” [Gogol 1982a: 302]. The friendship
is specified to the brotherhood – fellowship of Russian people. The idea and
the conception of the dead and alive soul is the idea of G.S.Skovoroda! (taken
by him from the stone (Kifa-truth) of the Holy Scripture). The dead soul means
the labor not by the relativity, getter, dirty consciousness and evil mind,
manipulation of people and faking by the law, evil will, solidarity in the
evil, teleology and stairs of vanity, cycles of immersion in a vice, obstinacy in evil and lack of
repentance, the path of
unhappiness. “Our happiness is a peace of soul” (Friendly talks about the peace
of soul by G.S.Skovoroda, M., 1837. – p 94) [Skovoroda Friendly talks about the
peace of soul 1837: 17]. It is the image and idea of “city of soul” from the
denouement of “Revisor” by N.V. Gogol.
“As long as the soul won’t fell the taste of undecay, it isn’t partake the
solid world and is dead” [Skovoroda Friendly talks about the peace of soul
1837: 35]. “Then follow my advice and my thought: let your soul be alive and
the blessing will be yours: there will be healing for your flesh”. “Do you see
what this doctor is curing? The soul your
is deceased. I give you peace: You are my friends” [Skovoroda Friendly
talks about the peace of soul 1837: 40]. N.V. Gogol in his suicide note repeats
the meaning of the G.S. Skovoroda’ words: “Let your souls be alive not dead.
There is no any other door but pointed by the Christ, and anyone moving any
other way is a thief and a robber” [Voropaev 2002: 183-184].
This is the idea of Christology (dead and alive souls
– resurrection, affinity, justice, Miro-town, Kifa-Mokiy and Mokiy-Kifa – the
implementation of the Christ doctrine at the life of G.S. Skovoroda and N.V.
Gogol and the rejection of this idea by N.V. Gogol and the overcoming the
emptiness of the heart when you do not have Christ in it.) But when the fullness of time had come, God sent his Son, born of a
woman, born under the law, in order to redeem those who were under the law, so
that we might receive adoption as children. And because you are children, God
has sent the Spirit of his Son into our hearts, crying, ‘Abba! Father
(Gal.4:4-6). “Very truly, I tell you, anyone who does not enter the
sheepfold by the gate but climbs in by another way is a thief and a bandit” (GJ.
10:1). “Oh, how truly such persons are called dead by the Bible!” [Skovoroda
1973, vol. 2, 57,56]; “he saw that anyone of us is not like him, and is learnt
the heaven is separated from the earth”[Skovoroda 1973, vol. 1, 302].
N.V.
Gogol ”when the instinctive thirst to be the different is heard of everyone” [Gogol
1990: 62]. “This every man is false: the
shadow, the darkness, couples, dream”
[Skovoroda 1973, vol. 2, 47]. “What is the death, if not the main dream of all
the dreams” [Skovoroda 1973, vol. 2, 122]. The term “vsyak” (everyone) what for
N.V. Gogol was criticized by V.G. Belinsky is often used by
G.S. Skovoroda “Due to the plan of the “Mertvye dushi (Dead souls)”
accepted long ago “for the first part of the poem miserable people were needed”
” [Gogol 1990: 122]. “the first part itself should
be the vulgarity”” [Gogol 1990: 123].
The
matter of the Bible idea of the alive and the dead person, of the alive and
dead soul as was interpreted by G.S. Skovoroda and N.V. Gogol is the Ring of
original sin and its overcoming and the Judgments: Fatherly, of Forgiving and
of Revenge (G. Calvin). The original sin: the nature of a person as the totally
dead – temptation of the World- lust- sexual abuse- sin and a crime, the death
of the soul and the flesh: the Dead Soul. It is the moment of the Ring- the
first creation – the original sin and sin against the Christ – dying of the
soul – the way of revival in the Christ – new creation and the resurrection
into the second death and into the live. The structure of the “Mertvye dushi” (Dead
souls) is that Ring of G.S. Skovoroda: the first volume is the death and the
second is the resurrection, but nobody can find the ways of resurrection and
N.V. Gogol couldn’t find! “Rise… and resurrect from the dead – and the Christ
will lighten you” [Skovoroda 1973, vol.1, 307]. ”Oh, poor dead!” [Skovoroda
1973, vol. 1, 307]. “And I will take the blind by a way of which they had
no knowledge, guiding them by roads strange to them: I will make the dark
places light before them, and the rough places level. These things will I do
and will not give them up” (Isaiah 42:16)
[Skovoroda 1973, vol.1, 389]. The Abraham theology is needed [Skovoroda 1973,
vol. 2, 138].
The theology is
the searching of the Christ [Skovoroda 1973, vol.2,
143]. In the theology man recognizes itself, overcoming the entombing of the
eyes [Skovoroda 1973, vol. 2, 148-149]. “Let see the alive! Let’s not
adore the Devil! Let’s hear from the heaven “Peace be with you!”. What are you
afraid? Let the trash disappear! The man is the heart. Let peace be with your
heart!” [Skovoroda 1973, vol. 2, 317]. “Society is
in love, love is in God, God is in the society. That is the ring of eternity!”
[Skovoroda 1973, vol. 2, 44-45]. “the voice of your thunder is in the wheel”.
“Besides it, summer and the year are the same, year and the circle are the
same, the circle and the ring are the same too” [Skovoroda 1973, vol. 1, 385]. “They
are called doors: “That gates of heaven…” and the signet….”; “The book
signeted…” [Skovoroda 1973, vol. 1, 386]. “Finding delicious in a spoiled and
alive in the dead” [Skovoroda 1973, vol. 1, 385]. “The Bible is the book
bequeathed from the God” [Skovoroda 1973, vol. 2, 51].
The Bible has
symbolic meaning [Skovoroda 1973, vol. 2, 163-164].
The way to Him, the Saturday way of Christ’s doctrine are cognized [Skovoroda
1973, vol. 2, 155]. In this way there is a worldwide judgment of Serpent! [Skovoroda
1973, vol. 2, 164].This is the idea of the judgment system, the judgment of the
Fatherly forgiving and the judgment of the Revenge, of unforgiveness and the
Judgment of the last Revisor! The idea of the dead and alive souls, the Ring of
death and live, Forgiveness and Revenge (G. Calvin) of person in the World and
Worlds – is the essence of G.S. Skovoroda’s philosophy and the main idea of his
works “Ring” and “Friendly talks about the spiritual world”. N.V. Gogol was the
first who rightly understood the essence of the anthropology, gnoseology,
onthology, logics, Total theory of systems, ethics
and esthetics, psychology of the great Russian and Ukrainian poet and philosopher
G.S. Skovoroda and could give this philosophy the greatest art form!
3. In the works
of N.V. Gogol there can be found some concepts forming the essence of
G.S.Skovoroda’s philosophy: dead and alive souls (man and the sin, choosiness;
relativity, love and friendship, secular mind or vulgarity, justice, Kifa and
Mokiy, Mokiy and Kifa; Mirgorod (Miro-gorod), the Calvin variation of the
belief and Liturgy of the chosen man; the Court of God and His justice,
forgiveness and revenge, practice, new language, the thankfulness to the God
for life and health, the general and the particular with the focus at the
particular and understanding the general as the Evil, hence the focus at the
province and “little” man, common sense, the science of the heart and the soul
and critics of the science and education, the induction of the content and
volume, the idea of the middle, the society as a machine, the illness and
health, the comical as the mismatch to the relativity, naturality, to the
proper place, fables of the time, the wish to be better and active inaction.
All these N.V.Gogol’s concepts are inherent to the judgments of the G.S. Skovoroda,
these judgment are the semantics of N.V. Gogol.
The philosophy
of G.S. Skovoroda contains all the semantics of N.V. Gogol. But all these
concepts were realized before the
For N.V. Gogol
at the moment of Vienness crisis of 1840
the object (the concept of Christ and justice) and subject of belief (the
questions of Job and the resistance to the oppression, the implementation of
the Christ’s concept). The object of the faith – the fear and the identity of everything with everything in an abstract
sense, a man of
totally damaged body, soul and spirit (Calvinist understanding of sin, "and stuff and a rage everyone became, turned
himself in the foot just vile and slave of the emptiest and smallest
circumstances, and there isn’t freedom now in its truest sense” [Gogol 1990: 178]. It is purely
Calvinist statement about the human nature, sin and lack of freedom; dogmas of choosiness and predestination
to salvation and destruction of individual rights). The subject of faith is
that everything is all right and all men are brothers, choosiness of the only N.V.Gogol and
someone, the exception of collectivity, abstract compassion to everyone and rejection of truth, equality,
justice, freedom, resistance to oppression, rejection of
the Court, the rejection of a particular
love for the unique person and dive into an abstract love for all or none,
hatred of all who understands faith otherwise, refusal to
implement the teachings of Christ in life!
N.V. Gogol understands sin Catholically-Lord gives
righteousness, and grace is a bridle that keeps people from evil, and as
the Protestant – there is the full damage of nature and the human soul (likeness
and image, word, and only the selected
will be saved). Some are predetermined to virtue,
and the majority, congenitally-dead souls-to death. This
caused the loss of common sense, and the birth of hypobulian (the weakness of
will) and hyponoiya (the weakness of intelligence) and astenic,
vain and enant, identity, branding reciprocal faith and, on this basis, the
growth of fear (fear syndrome in the statements, boundless self-justification)
and the disappearance of the ability to love, the cessation of work, false psevdocreativity, decay of language creativity in Williams
syndrome (apparently correct but not complete mentally and professionally false
intention to approve proposals on all areas of knowledge), loss of Gogol's
baroque reflection, feeling unique and private). This
process occurred in N.V.Gogol immediately and fully. “On Earth there is not another like him, who
is made without fear, Everything which is high goes in fear of him; he is king
over all sons of pride” (Job 41:33, 41:34). “Let those who say to me Aha, aha!
be surprised because of their shame.” (Ps 40:15). “Their mouths were open wide
against me, and they said, Aha, aha, our eyes have seen it.” (Ps 35:21). “Though I am poor and in need, the Lord has me in mind; you
are my help and my savior; let there be no waiting, O my God.” (Ps. 40:17).
That is the Lord’s judgment about the concept “Everything is good!”. The scoundrel says “Everything is good!”.
The
fear of N.V. Gogol is not the fear of the God, of God as a Father, but the fear
of God as a Torturer. N.V. Gogol recognized God by his mind, believes that He
exists, but "afraid
as Torturer, not as a Father" [Skovoroda 1973: vol. 2, 334]. N.V. Gogol believes
that He exists, but he doesn’t believe in the implementation of His will and does not do His will and
His work on earth! "This fear can be called hellish, not God, but as fear is ruinous,
so faith is vain, hypocritical,
devilish, slave. It is, of
course, believes that there is a God, but by the things, as Paul teaches, will be swept aside and those
fruits that have a testimony of faith in Christ hidden, like
the grain in the heart” [Skovoroda 1973:
vol. 2, 334]. It was said by the
apostle: “Do you not see, O foolish man, that faith without
works is of no use?” (James 2:20). “You have the belief that God is one, and
you do well: the evil spirits have the same belief, shaking with fear” (James
2:19). “The fear of God ,- says the Searah’s son, - will make your heart joy
and give you a joy, and a gladness and a long life” [Skovoroda
1973: vol.1, 199-200].That was then that N.V.Gogol had, but he has lost and what could not return.
"...
Double is the taste of the Bible: the
good and the evil, salvation and corruptly, false and true, wise and mad..." [Skovoroda 1973: vol. 1, 290]. “...she's flesh and spirit, violence and wisdom, the sea and the harbor, the flood and the ark...Do not
be dimwitted and rigid! Get smart quicker...” [Skovoroda 1973:
vol.2, 160]. We must be
willing and able to read the Bible (exegesis
in the model of the three worlds and the two natures), "to see things through the literal
meaning” [Skovoroda 1973: vol. 2, 407]. Hence the
critics of the of the reading and the readers: “toothless brutes ” [Skovoroda 1973: vol. 1, 211],
“silly scribe” [Skovoroda 1973: vol. 2,
36]. N.V. Gogol borrows this idea of reading critics in the letters 4,5
and in the critics of “silly books”, leaving for people the only book – the
Bible, which must be read by the priests not the Russian people and peasants –
they have no time to read! [Gogol 1990: 49,56,159]. N.V. Gogol offers to read
Russian literature, but deprives Russian people to read any book but the Bible!
V.V. Rosanov
felt this fatal belief of N.V. Gogol
and the absence of the case, and
therefore wrote: "Never a terrible
person...the likeness of men...did not come into our land"; "In whom the seed of “faith” has arisen - faith in the human soul,
and faith in his own land, its faith in
the future-for Gogol was not truly" [Rosanov 1990: 211, 465-468].
V.V. Rozanov’s condemnation of N.V. Gogol laughter and his deriding mission in
the history of
The belief of N.V. Gogol is Catholic-Protestant and Jewish fear,
exclusivity, individualism, reciprocity, image reciprocity, parochial altruism. Statements about the
nature of the Orthodox faith of N.V. Gogol, in
particular by Voropaev V.A., in the absence of analysis of the
object and the subject of faith, a model of man, original sin, and sin, sin against Christ, analogies of entis, fidei, faith and reason, a syndrome of fear
and love, and so on., the teachings of Christ, dogma, the relation of faith tradition,
Cases and Holy Scripture, the influence
of Catholicism, Protestantism, Judaism,
Islam, paganism, mysticism, subjective self-assessments
of faith, faith traditions in Ukraine and Russia-are wrong. The belief of Russian writers and N.V. Gogol and F.M. Dostoevsky
and Lev Tolstoy and Nikolai Leskov
was very specific for each.
4. Can the repetition of these concepts in the works of N.V.Gogol be explained by
historic-landmark coincidence, tradition of Ukrainian and
Russian baroque, ethnic traditions, common (and significant
difference) of Ukrainian and Russian cultures? We should
not forget that Russian culture has a base of serfdom, and Ukrainian-freedom. Serfdom in
5. So why Gogol didn’t analyze G.S. Skovoroda’s creativity
and never even mentioned his name, including on his deathbed?
1)
Apparently, N.V. Gogol did not mention the name of G.S. Skovoroda primarily
because of vanity (a complex of selfishness and looking back, asthenia and
mizoneizm, vanity and enanty, plebeians, the concept of collectivism and the
community of believers is not in the works, and faith of Nikolai Gogol and G.S.
Skovoroda, no catholicity at all), because he obviously borrows several ideas
from G.S. Skovoroda, especially the idea and concept of the dead and the living
soul, cognation and love, friendship and the secular mind or vulgarity,
justice, and Kifa and Mokiy and complex ideas of Miro-city, Mirgorod, the
principle of the general and the particular, the model of faith and sin. Of
course, these loans are pure creative language-speech acts of N.V. Gogol, but
the idea is really belongs of G.S. Skovoroda by the genesis as folklore and
other subjects used by the artists in the works. Because of his selfishness and
vanity N.V. Gogol could recognize the authority the only A.S. Pushkin, and even
then, assuming his criticism as a nobleman. But no one was the authority for
him, as well as for his characters, who do not respect anyone. Note, do not
respect the nobles - the nobility and despise people like cattle. The act of
borrowing ideas from G.S. Skovoroda infringed
the public sense of pride and self-esteem of N.V. Gogol as the landed
gentry.
2) G.S.
Skovoroda was probably a patriot of
“Very beautiful my Mother Malorussia calls him God…” [Skovoroda
1973: vol. 2, 74].
“Usually he called the Malorussia Mother because he
was born there, and the
In 1654
Rada of Pereyaslav enshrined the right of own control,
regardless of the king, the right of its
legislation and court, the right to elect officials and Hetman by "free votes". In the future, these
rights were consumed and the
G.S.
Skovoroda, of course, was an opponent of serfdom, but N.V. Gogol was the feudal
landlord. In 1812-1835 at the
N.V.
Gogol presented negative
attitude to Muscovites. There isn’t any positive evaluation in “The evenings
..." [Gogol 1982a: 14, 15, 20, 28, 31]. "... as Moskal, one hand
stroking his goatee beard, another ..." [Gogol 1982a: 14]. "... it is
expected as much good as a hungry Moskal ..." [Gogol 1982a: 15]. In the
future, N.V. Gogol departs from this influence of G.S. Skovoroda. Probably,
N.V. Gogol knew the creativity of Taras Shevchenko, and knew that he refused to
fight for the freedom of the Ukrainian people in general and as a part of
Taras Shevchenko knew N.V.Gogol’s creativity, but they
didn’t meet. Taras Shevchenko
studied the works of G.S. Skovoroda, although not fully understood. Taras Shevchenko: "I sit and write off the Skovoroda", "and
then ask ourselves what are we? Whose sons, whose parents? Whom, for what clad? "For
what we fought lyakhs? For that were cut off with hordes,
for what we harrowed
"And the old man's flesh pacifies.
Scripture read.
Read, read and listen to the bells
And my heart do not follow
It has led you to
It fool you all my life" (Taras
Shevchenko, "Kobzar ") [Shevchenko
1993: 305].
"Read it and always learns together as if from a
high harbor on the raging ocean and amuses Regard" [Skovoroda
1973: vol. 2, p. 137].
"Honor
the Bible, in its reasoning necessities she is a pharmacy, by wisdom of God
acquired, for the healing of the spiritual world, by any earthly medicine
non-healing" [Skovoroda 1973: vol. 1, 366-367]. "The Bible is a book,
and bequeathed the word of God" [Skovoroda 1973: vol. 1, 51]. "Rich
tables in all the bells ring everywhere by condemn" [Skovoroda 1973: vol.
1, 276], "parochial bell ... Know yourself ..." [Skovoroda 1973: vol.
2, 78]. "At every neck put the bell with a rope" ... "in the
hands are the rods, but the stakes" "..wading their way through the
rough spots to a peaceful way" ... "up from the left hand path"
[Skovoroda 1973: vol. 2, 77-78]. "These are the hypocrites ... These are
the bats between right and left are by the essence neither male nor female
gender ... Judas-slave and flatterer" [Skovoroda 1973: vol. 2, 78]. N.V.
Gogol lost between left and right way. N.V. Gogol: "So, therefore, it
follows that wasted Cossack force, for man vanished like a dog, without good
cause, that no fatherland, nor throughout Christianity was not from him any
good? So what do we live for, what the hell are we to live?" [Gogol 1982a:
247]. " to go directly to Poland, to take revenge for all the evil and the
shame of faith and Cossack glory, take a prey to the cities, to light a fire in
the villages and bread, to put away the steppes of fame" [Gogol 1982a:
257].
The idea of the court of revenge and paternal forgiving is the idea of J. Calvin,
G.S. Skovoroda, N.V. Gogol, Taras Shevchenko. "Why live" [Gogol 1982a:
153].And T.G. Shevchenko, and N.V. Gogol
grasped the logic of questions and answers of G.S. Skovoroda through the adverb "why" and the preposition with the
pronoun "why". "People in their lifework,
sweeping, enriching and for what,
and many do not know" [Skovoroda 1973: vol. 1, 213]. "That's
what Basil the Great says about the gospel, it is the resurrection of the dead"
[Skovoroda 1973: vol. 1,
98]. "Why cannot I find a man" [Skovoroda1973: vol.1, 275].
"...
It still amazes bitch ... Why? ... For what? ... For what? ... For what? ...
And that's what God is the ultimate all-cause and cause of reason" [Skovoroda
1973: vol. 2, 317]. "And they themselves can not tell where they are going
and why! Our Life is the way, and the outcome fortunately is not short" [Skovoroda
1973: Vol. 1, 327-328]. "And now look around, why hurry?" [Skovoroda
1973: vol. 1, 419]. N.V. Gogol: "... rushed from all sides ... Why
hasted?" ..."I do not need to hurry; let them hurry to others" [Gogol
1990: 124-127]. "Man of little faith, why did you doubt? Blessed are you,
Simon son of Noah stuffed" [Skovoroda
1973: vol. 2, 281]. Priests of nineteenth century intuitively felt uncertainty,
darkness, confusion and mental, not spiritual, rational faith N.V. Gogol. And N.V. Gogol himself doubted his faith: "I
think even that in me, there is no faith at all; I recognize
the God-man Christ only because so my mind tells me, not faith. I was amazed His vast wisdom and with some fear felt that it was
impossible to earth person hold it in himself, amazed
Hisdeeper knowledge of human soul... but I have no faith. I Want to Believe" [Zolotussky 2005:
400].
G.S.
Skovoroda: "I believe, but the feel of my faith is weak" [Skovoroda
1973: vol. 1, 130]. "It is not the same if there is a hell and
death?" [Skovoroda 1973: vol. 2, 281]. "Is it not the kingdom of the
inside of our impermanence? Do not these things are true and Kifa? Do not Kifa
is the mountain on which to drink the joy of the judges of
T.G.
Shevchenko: "To know people, it is required to live with them. And to
write them up, it is needed to become a person, not the spender of ink and
paper. Go and write and type and then your labor will be the honored" [Shevchenko
1951: 375]. G.S. Skovoroda is "is really popular and great poet. And our Skovorodawou;d be such a poet, if he
wouldn’t be turned away from the right way by the Latin and then by
Moscow" [Shevchenko 1951: 375] .G. S.Skovoroda, "to encourage to a
reasonable honesty, without which every article is invalid" [Skovoroda
1973: vol. 1, 86]; "Everything that is dishonest, that corruptible"
[Skovoroda 1973: vol. 1, 138]; Jeremiah: "If you have brought honor to the
unworthy, as my mouth will be" (Jer. 15:19) [Skovoroda 1973: vol. 1, 139];
"Honestly worn positions" [Skovoroda 1973: vol. 1, 422]; "If
there is a general bad, how the general resurrection honestly and faithfully, I
assure Lazarev Sunday? ... So, as a general right, is not the world, lying in a
swamp. Otherwise does all his general" [Skovoroda 1973: vol. 2, 102];
"All the same honesty is a convenient" [Skovoroda 1973: vol. 2, 105];
"Two daughters of gratitude - piously and smugness" [Skovoroda 1973:
vol. 2, 127]; "The same justice requires us to be honest deeds ..."
[Skovoroda 1973: vol. 2, 302]; "Crafty, cunning and dishonest rascal
..." [Skovoroda 1973: vol. 2, 210]; "Born all fair hearing and doing"
[Skovoroda 1973: vol. 2, 422]; "Distinguish honest from the unworthy"
[Skovoroda 1973: vol. 1, 199].
N.V. Gogol,
"it is impossible to speak and write about the higher feelings and
movements of the human according to the imagination: you need to enclose in
itself although a small grain of this,
it is necessary to make yourself the best [Gogol 1990: 287]; "as an
honest man, I had to leave the pen" [Gogol 1990: 304]. This concept of an
honest letter - to survive the human good and evil, and to create on this basis
- goes back to the G.S. Skovoroda: "For me, nothing is more important than
to be or do better" [Skovoroda 1973: vol. 2, 215, 241]. Both Taras
Shevchenko and N.V. Gogol were fed from a source of philosophy and of ethnic
identity and identification of G.S. Skovoroda, but the first actualizes the
idea of armed struggle, and the second implements it in the Ukrainian cycle,
and later takes only the idea of cognation and evolution, not revolution, but
not revolutionary democracy. Dead Souls Taras Shevchenko understands as unborn
humanity in persons. Taras Shevchenko did not understand freedom and creativity
of the Ukrainian nation in the Russian people and the Russian state, as the
empire did not understand freedom of Ukraine in its composition, even having
prevented cutting of Ukrainians by Poland and Turkey, "said Peter,"
Truly imply that not beholds the face of God, but in any language that fear
him, and work eth righteousness is acceptable to him is ... And although every
nation and family, as a wheat, hour by hour becoming the bastard of their ancestors, but remember the apostles, tolling
word of truth to many nations and testing the quality of their hearts, favored
to finish their time life in Rome" [Skovoroda 1973: vol. 2, 330].
"Do not
mean it small what has non-small behind it... And do not think that there is an
invisible and powerless, too" [Skovoroda 1973: vol. 1, 435]. N.V. Gogol:
"But by a strange device of things, always paltry reasons given birth to
great events, and vice versa - the great enterprise ended with negligible
consequences" [Gogol 1982a: 214]. The point is that N.V. Gogol in his work
was not bastard of Ukrainian ethnos, but worked in the Ukrainian and Russian
cosmo-psycho-logos, he was also a Ukrainian, and Russian, and not "Russian",
realizing the complex of self-realization of Provincial-Ukrainian and in the
capital - in Russian language, and on this basis in the global culture,
developing Ukrainian type of creativity. Taras Shevchenko remained a great
Ukrainian poet.
6. Suicide note
and death of N.V. Gogol.
1) N.V. Gogol,
probably after having burned the second volume of "Dead Souls" and unknown documents,
retaining some, wrote a suicide note. "What should I do to grateful, and
forever remembered in my heart the lesson learned? And the terrible History of
all Gospel events…" [Gogol 2009: 414]. Text broke off in mid-sentence, and
at the end there was a drawing "book slams man with a face like the face
of Gogol ..." What he wanted to say by these words and this drawing?
"- asks I. Zolotussky [Zolotussky 2005: 476]. I. Zolotussky believes that
it is the idea of N.V. Gogol’s fate - to be shut by cover of his unfinished
book, "Life is over and it is his destiny - to be shut by cover of
unfinished book, a book that now no one will read, book which took his life and
soul to let him go free?" [Zolotussky 2005: 476].
He was treated, and he asked to give him a
ladder! G.S. Skovoroda: "What a benefit to read many books and be
out-of-law? Read the only book, and that is enough. Look upon this world. Look
at the human race. It is a book, the book is black, containing all sorts of
trouble, like the waves that stand continually at sea. Read it always and
meditate together as if from a high harbor and look at the raging ocean and
amuse. Are not all read the book? All read, but foolish. Follow his heel, as it
is written, look down at his feet, and not on the world, that is to say not at
the head and not the heart of his look" [Skovoroda 1973: vol. 2, 137].
In the
"Selected Passages ..." N.V. Gogol wrote: "Open up a book of the
Old Testament, you will find there each of the current events, as clear as the
day you’ll see than it has transgressed the sight of God, and so obviously
depicted above it made a terrible judgment of God, that will give a start to a
present" [Gogol 1990: 103]. In the suicide note, N.V. Gogol shows His judgment
on him and draws an image of G.S. Skovoroda. The lesson in question, the lesson
of G.S. Skovoroda and
V.G. Belinsky, the correctness of which in fact of the matter of Christ, N.V.
Gogol accepted on his deathbed, realizing that G.S. Skovoroda, V.G.Belinsky and
T.G. Shevchenko, even with errors are with Christ, and he, N.V. Gogol -
not, at the main delusion, and the book
in question is the Black Book of life troubles from the philosophy of the great
G.S. Skovoroda and Russian fairy tales, it is an image of G.S. Skovoroda and
his philosophy, whom N.V.Gogol did not dare to mention, from which philosophy
and the concept of justice and the compatibility of Russian Ukrainian identity
and identification in Christ N.V. Gogol also retreated and that is why this
Black Book of Life - misery and destroyed his work and his soul! He abandoned
his akin art - the art of Ukrainian satirist (ethnic nature) of injustice and
his language, and God took away his talent of creativity. Book: The Universe,
Eternity Ring, both living and dead souls, Book of Courts of Fatherly
forgiveness and revenge, Life, Book of Life and Black Book - a book of sorrows
and troubles that come when you betray yourself, your ability to precisely
Ukrainian (ethnic nature) to create and fight in Russia in Christ! That's the
lesson of G.S. Skovoroda, V.G. Belinsky, Taras Shevchenko and the Lord Jesus
Christ: "Now can not excuse his madness, those who left the path of his
life, taking up the other, in order to avoid the anxiety" [Skovoroda 1973:
vol. 2, 353-354]. Disease "through ingratitude hating our own lives, as
the abyss and insufficient" [Skovoroda 1973: vol. 2, 360]. This lesson of
G.S. Skovoroda, which N.V. Gogol understood before Death! Essence of the lesson
is coming back home, back to nature, to the nature of Ukrainians who satirist
in Christ! N.V. Gogol was not able to return, and G.S. Skovoroda and T.G.
Shevchenko could! Lesson in the aspect of faith: "You see, faith is not
separated from the truth, the court, mercy and bounty. What is truth?" [Skovoroda
1973: vol. 2, 335]. "what means the faith?" [Skovoroda 1973: vol. 1,
444]; "Do not be afraid!" [Skovoroda 1973: vol. 1, 443]. "Your
Lord is your strength" [Skovoroda 1973: vol. 1, 443]. "But watch
out!" [Skovoroda 1973: vol. 1, 444]. "The diseased is bile to his
wife and to the doctor" [Skovoroda 1973: vol. 2, 354]. N.V. Gogol was bile
to the world and to himself. World was catching G.S. Skovoroda, but did not
catch, was catching N.V. Gogol and caught him in the network of power,
property, and fear.
Over N.V. Gogol
came to pass judgment of V.G. Belinsky - and over many, the majority of Soviet
and contemporary writers (except M.A.Sholokhov and A. T. Twardowski):
"What a great truth, that when a person is given to the lies totally, his
mind and his talent left him" [Belinsky 1954: 530]. This applies to the
false model of faith, love, fear dogma chosen by Judeo-Catholic-Protestant
character of N.V. Gogol. As shown by V. Ogryzko - this degradation of Russian
writers with talent is a common fate of Soviet Writers. We emphasize - Russian,
Soviet and contemporary. All of them are
slammed by Black Book of nothingness. All of them are "Russians"!
D.S.
Merezhkovsky is deeply right: "Pushkin rebelled, wrote an “Ode to
G.E. Gorlanov writes: "The
only Lermontov was not broken under Nicholas
I's regime... should take into account the age of the poet and writers compared"
[Gorlanov 2009: 60]. Therefore, Leo Tolstoy highly appreciates the "Selected
Passages...". But, of course,
Taras Shevchenko was not broken also. Note also that the controversy surrounding this work or
the second volume of "Dead
Souls", supposedly, the
height of N.V. Gogol’s language in
them and "Selected Passages ...",
their relevance - it is pure ideology, and probabilionism,
meliorism, promoting ideologies: conservatism, liberalism, socialism, nationalism, religion and loyalty to the state, but not a science,
not philosophy, philology and not meaningful
sociological and ad hoc judgments to the point in
the professions and forms of
writing of N.V. Gogol.
There aren’t
professionally formulated ideas in N. V. Gogol's works after 1840 though he
speaks on all branches of knowledge and society. G. S. Skovoroda notes, that
even sacred and prophets have the specialization. "The mad people try to
merge and kidnap all qualities in common place to be both the town governor and
the military leader, the theologian and the philosopher, both wordly and the
monk... And after all and to the calendar not all talents are given"
[Skovoroda 1973: vol. 2, 359]. That is Christ's lesson, the lesson of apostle
Pavel and G. S. Skovoroda, V. G. Belinsky for N. V. Gogol, refusal of itself
and language of the Satirist, the Ukrainian nature in the Russian nature what
he also remembered, dying. But all ideologies in the XX century sputtered out,
are empty as also the ideas supported by them as they are deprived just of
common sense of the Russian people, its common sense and logic of forms of life
in
2) N. V. Gogol
burned not only the second volume of "Dead souls", but it burned also
manuscripts - G. S. Skovoroda’s texts
(possibly, and M. I. Kovalinsky's text about him) who also was familiar to him
in judgments about fight and G. S. Skovoroda’s feats, interpreted on feats in
Russia, but in a trite form of feats of governor generals which really consist
in theft of billions in the Russian history. N. V. Gogol scooped the philosophy
and ideas from these texts, developing them in a great art form while it was
faithful to truth, equality, justice and Christ's doctrine!
7. Concerning G. S. Skovoroda we will notice
that the Russian history of philosophy and philosophy obviously suppress the
size of this Russian-Ukrainian philosopher. In the Russian philosophy only this
person has original ontology, gnoseology as the theory of common sense (the
philosophy of common sense is inherent only to V. G. Belinsky), the theory of
justice adequate to the modern theory of J. Rolz and complete philosophy,
ethics and an esthetics, the theory of science, divinity and brilliant system
of fables, the theory of pedagogics of non-interference, but not socialization,
system of anthropology of Dead and Live souls, Christology!
As the original
Russian-Ukrainian philosopher and the developer of the doctrine of Christ he is
higher, than Vl. Solovyov and his followers - westerners (N. O. Lossky, S. L.
Frank, E. Trubetskoy, etc.), conceding only to N. Vasilyev and L. Rutkovsky.
All philosophy of Vl. Solovyova consists only in interpretation of the western
ideas and, we will notice, at total absence of the theory of justice.
Future of G. S.
Skovoroda and its secret – will of G. S. Skovoroda to the Russian people and
the Ukrainian people consists in the theory of justice and unity of the Russian
and Ukrainian ethnoses, unity of belief and justice (without what belief is angrily devilish), and in implementation
of justice and unity of Russian and Ukrainian people. Any of these ideas of G.
S. Skovoroda in the Russian history is
not realized. Justice: "Unequal all equality" [Skovoroda 1973: vol.
1, 439]. Or inequalities are fair if provide freedom of all and growth of
content of everybody who stays on the place in natural hierarchy. "The
eternal truth of blissful nature offends nobody. It, doing an inequality, equal
in all, in sharpness of my hearing contained feeling of eyes" [Skovoroda
1973: vol. 1, 95]. "Everything becomes on the most exact truth and
equality, and this you will calm down" [Skovoroda 1973: vol.1, 96].
"And what is sillier as equal equality which fools into the world to enter
in vain attempt? Where everything is sillier what is opposite to blissful
nature?" [Skovoroda 1973: vol. 1, 439]. "But anything so isn't sweet,
as the general for all a position". "It is happy who interfaced akin
to himself a private position to the general. This is true life"
[Skovoroda 1973: vol. 1, 93].
"To see
that there is a similarity in soul and in that business for which it seeks as
equality between the friend and the friend, and similarity between food and a
stomach" [Skovoroda 1973: vol.1, 437]. "Similar flows to the similar.
The God's kingdom and the truth His are in creatures His. He doesn't offend
anybody, pouring in the law of relationship" [Skovoroda 1973: vol. 1,
437]. "You see, the belief isn't shared from the truth, court, favor and
bounties. What there is a truth?" [Skovoroda 1973: vol. 2, 335].
"What
believed and didn't invest the belief in injustice, for them safety, and they -
on a right way" (St. Koran, 6 Scot, 82 (82)). "Truly, the person is
unfair, ungrateful" (St. Koran, 14 Abraham, 37)
“Woe unto them
that decree unrighteous decrees, and that write grievousness which they have
prescribed; To turn aside the needy from judgment, and to take away the right
from the poor of my people, that widows may be their prey, and that they may
rob the fatherless!” (Isaiah.10:1, 10:2)
"Every day
when (Allah's) slaves wake up early in the morning, (from heavens) two angels
surely go down and one of which speaks: "Oh Allah, compensate spending
(his) means! - and another speaks: "Oh Allah, lead avaricious to
death!" [Sakhikh al-Bukhari 2002: vol. 1, 21. 17. 675 (1442), page 321].
V. Rozanov: "Two angels sit at me on shoulders: the angel of laughter and
an angel of tears. And their eternal altercation - my life" (At Troitskiy bridge) [Rosanov 1990: 62].
“Woe unto them
that decree unrighteous decrees, and that write grievousness which they have
prescribed” (Isaiah 10:1)
"The world
was catching me, but didn't catch" [Skovoroda 1973: vol. 2, 412].
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*Gagaev Andrey Alexandrovich - Doctor of Philosophy sciences, the professor of Mordovia State University, Saransk, Russia
**Gagaev Pavel Alexandrovich - Doctor of Pedagogical sciences, the professor of Penza State University, Penza, Russia
***Bochkareva Olga Viktorovna - the senior lecturer of general disciplines department of Samara Railway University (branch in Ruzaevka), Ruzaevka, Russia
**** Kudaeva Nina Vasilievna - candidate of psychological sciences, docent of general disciplines department of Samara Railway University (branch in Ruzaevka), Ruzaevka, Russia
© 2010, IJORS - INTERNATIONAL JOURNAL OF RUSSIAN STUDIES