Search

Статья посвящена специфике аскетической практики известного русского подвижника благочестия епископа Феофана (Говорова). В начале статьи даётся историческое обоснование диалектическому противостоянию между миром и монастырём, которое разрешается в одну из благодатных форм христианской жизни. Далее проводится различение между понятиями «мир Божий», как сотворённая Богом Вселенная, и «мир греха», как господство зла, вторгшегося в окружающий мир по вине человека. Это различение помогает снять распространённое заблуждение относительно монашеского отречения от мира и выявить подлинные отношения, которые рождает человек, ставший на монашеский путь духовного возрождения. Развивая эти отношения, монах входит в целостное, органическое, духовное и благодатное единство с миром Божиим, что позволяет ему установить основанное на любви ко всему божественному творению подлинное отношение ко всем обитателям тварного мира. На этом основополагающем принципе монашеской жизни, как пишет епископ Феофан, Затворник Вышенский, как раз и нужно строить архипастырское руководство всеми членами Церкви - не только монашеским братством, но и мирскими людьми, тем самым продолжая духовную традицию русского старчества. The article is devoted to the specifics of the ascetic practice of the famous Russian devotee of piety, Bishop Theofan (Govorov). At the beginning of the article, a historical basis is given for the dialectical confrontation between the world and the monastery, which is resolved into one of the blessed forms of Christian life. Further, a distinction is made between the concepts of «the world of God», as the universe created by God, and the «world of sin», as the rule of evil that invaded the surrounding world through the fault of man. This distinction helps to remove the common misconception about monastic renunciation of the world and to reveal the true relationship that a person gives birth to when he embarks on the monastic path of spiritual rebirth. Developing these relationships, the monk enters into an integral, organic, spiritual and grace-filled unity with the world of God, which allows him to establish a genuine relationship based on love for the entire divine creation with all the inhabitants of the created world. On this fundamental principle of monastic life, as Bishop Theofan, the Recluse of Vyshensky writes, it is precisely necessary to build the archpastoral leadership of all members of the Church - not only the monastic brotherhood, but also the secular people, thereby continuing the spiritual tradition of the Russian eldership.

Imperative of Concretization: Translational Shifts and the Models of Reception of Howard Phillips Lovecraft’s Prose – The Case Study of "The Outsider" and its Polish Versions The Article discusses translational reception of Howard Phillips Lovecraft’s prose in Poland on the example of his short story The Outsider. The gothic tale of a mysterious recluse visiting human society, in its original version, has no explicit interpretation due to the fact that the maincharacter’s identity is intentionally left by Lovecraft without precise and unambiguous explanation for its readers to determine. Polish versions, however, modified in the process of interlinguistic transfer, are aimed at concretization of the text, and thus solving this interpretational puzzle with different answers given by five translators (Grzegorz Iwanciw, Robert Lipski, Ewa Morycińska-Dzius, Mateusz Kopacz and Maciej Płaza), influenced by a variety of factors: image of the American writer, knowledge of his other literary works, implied readers of the translations and artistic trends popular in Polish literature.

The works of bishop Theophan (Govorov) the Recluse on Christian ethics are considered fundamental in studying the history of the formation of Christian psychology in Russia. The style, narrative and vocabulary of the works echo his Russian edition of the “Philokalia”. However, contrary to the common perception that Saint Theophan the Recluse thought exclusively in the language of Holy Fathers, the present study provides examples showing that the saint borrowed some ideas from the classical German philosophy of romanticism. Under the influence of his teachers from the Kiev Theological Academy (P.A.Avsenev), he addresses the subject of the “human spirit”. Arguing with representatives of natural philosophy, whose names he does not mention, Theophan asserts that the spirit is the highest faculty of human nature, the breath of life, the image of God, which enables man to communicate with the Creator. For St. Theophan, as for many other academic scholars of the mid-19th century, “moral philosophy”, “anthropology” and “psychology” were interchangeable concepts. As shown in this study, in matters of psychology and pedagogy, the reflections of Theophan the Recluse are based on the same model that was actively developed by the philosophers of modern times (Schelling, Hegel). Despite serious worldview differences in relation to religion, Saint Theophan reads, filters and continues to develop some ideas that originated in German philosophy.

Yoga is a complete science, a complete lifestyle, a complete medical practice and a complete spiritual education. The secret of the popularity of yoga is that it has never distinction from the narrowness of gender, caste, class, community, region and language. Any seeker, thinker, recluse, practitioner, brahmachari, householder can get benefited by attaining the same. It has proved useful not only in the creation and upliftment of the individual but also in the all-round development of the family, society, nation and the world.Yoga is the solution to the stress, disturbance, terrorism, lack and ignorance of modern human society. Yoga is a wonderful technique to bring man on the paved path of positive thinking which was invented by the intelligent sages of India, millions of years ago. Maharhi Patanjali performed it in the form of Ashtanga Yoga, disciplined, edited and executed. A healthy person and a happy society can only be created by going in the condition of yoga. Yoga is not only the discipline of ascetics, recluse and yogis who live in cave, but it is also very much needed for the general householder. It is a matter of surprise that we are ready to exploit our financial, physical and mental by falling into a two-hundred-year-old allopathic medical system. For millions of years, we remain indifferent to old yoga, remain ignorant, which is not only authentic but also teaches free treatment.

Объектом исследования в статье является переписка святителя Феофана с Н. В. Елагиным, протоиереем Николаем Флоринским и протоиереем Димитрием Ждановым. Тематика переписки - религиозно-нравственные братства («штунды») для изучения Библии, возникшие в начале XIX в. в южных областях Украины и быстро увеличивавшие своё влияние среди православных христиан. Методология исследования базируется на комплексном применении традиционных научных методов: источниковедческого, историко-логического и сравнительно-исторического. В результате исследования была реконструирована история издания сочинения А. Д. Ушинского «Вероучение малорусских штундистов, разобранное на основании Священного Писания в беседах православного мирянина с сектантами» против штундистов и выявлено участие в подготовке издания святителя Феофана Затворника. Труд А. Д. Ушинского, написанный при деятельном участии и поддержке святителя Феофана, явился одним из первых, посвящённых штунде. В книге были опубликованы и подробно разобраны вероучительные положения штундистов, которые ходили в рукописном виде или же распространялись только устно. The object of research in the article was the correspondence of Saint Theophan with N. V. Elagin, Archpriest Nikolai Florinsky and Archpriest Dimitri Zhdanov. The subject of the correspondence is religious and moral fraternities («shtund») for Bible study, which appeared in the early XIX century in the southern regions of Ukraine and quickly increased their influence among Orthodox Christians. The research methodology is based on the complex application of traditional scientific methods: source-based, historical-logical and comparative-historical. The study was reconstructed history of editions of works by A. D. Ushinsky «a little Creed of Stundists, dismantled on the basis of Holy Scripture in the conversations of an Orthodox layman with zealots» against Stundists identified and involved in the preparation of the edition of St. Theophan the Recluse. The work of A.D. Ushinsky, written with the active participation and support of Saint Theophan, was one of the first dedicated to shtunda. The book published and analyzed in detail the doctrinal statements of the shtundists, which went in handwritten form or were distributed only orally.

The circumstances of the pandemic, while inviting lessons from earlier reclusions, prompt reflection on what is lost when we are forced apart. The moral sense, as Darwin reminds us, is founded in communal bonds, the very things now brought into question. How then are values—and the dispositions that inform them—being challenged by a rhetoric of care?

Цель данной статьи - выявить особенности представлений о внутренней молитве свт. Феофана Затворника, известного в Церкви аскета и учителя молитвы. для этого изучаются его письма, поскольку епископ, уйдя в затвор, не только занимался богомыслием и изучением святых отцов древней Церкви, но также вел активную переписку с разными людьми: и мирянами, и монашествующими. в переписке он поднимает разные темы, но особое внимание уделяет молитве. в настоящей статье дается анализ наставлений о молитве, содержащихся в письмах к восьми адресатам. все эти лица проходили подвиг православной исихии и к святителю Феофану обращались с вопросами об умном делании. епископ не излагает целостного понимания молитвы, а в каждом письме, отвечая на вопросы, раскрывает её отдельные стороны. некоторые из изученных в статье писем уже были опубликованы в разных изданиях, а некоторые ещё не были изданы и хранятся в архиве Свято-Пантелеимонова монастыря на Афоне. результатом исследования стал вывод: учение святителя Феофана о внутренней молитве, основанное на личном прохождении подвига исихии, не привносит ничего принципиально нового в учение древних аскетов, но актуализирует святоотеческую мудрость для современников. The purpose of this article is to identify the features of the ideas of the inner prayer of the SVT. Theophanes the Recluse, a well-known ascetic and teacher of prayer in the Church. For this purpose, his letters are studied, since the Bishop, having gone into retirement, was not only engaged in divine thought and the study of the Holy fathers of the Ancient Church, but also conducted an active correspondence with various people: both laymen and monastics. In correspondence, he raises various topics, but pays special attention to prayer. This article provides an analysis of the teachings about prayer, contained in letters to eight recipients. All these persons were undergoing the feat of Orthodox hesychia, and they turned to Saint Theophanes with questions about intelligent work. The Bishop does not present a complete understanding of the prayer, but in each letter, answering questions, reveals its separate sides. Some of the letters studied in the article have already been published in various publications, and some have not yet been published and are stored in the archive of St. Panteleimon’s monastery on mount Athos. The result of the research was the conclusion: the teaching of Saint Theophanes on inner prayer, based on the personal passage of the feat of hesychia, does not bring anything fundamentally new to the teaching of ancient ascetics, but actualizes patristic wisdom for contemporaries.

While Ancrene Wisse (Guide for Anchoresses) has prompted discussions on the prohibition of touch in anchoritic devotional culture, the critical focus on the didactic literature of the high Middle Ages has left little room for exploring how anchorites used touch to initiate or heighten spiritual experience. This article attempts to address this imbalance through a close reading of Goscelin of Saint-Bertin’s Miracles of St. Edmund (ca. 1100). The text offers an insight into Seitha, a female recluse living in close proximity to the community of monks at Bury St. Edmunds in the 1090s, and her physical contact with St. Edmund’s secondary relics. Sawicka-Sykes argues that while the monks of Bury are punished for their audacious handling of the saint’s incorrupt remains, Seitha is granted privileged access to the saint’s clothing on account of her anchoritic virtues of purity, humility, and servitude.

This research unravels and reconstructs the all-enveloping, surreal-slowness of my kitchen during Level-4 lockdown; through the intimate familiarity of the line, and the tactility of paper. In a time and place defined by the assimilation of our public and private lives, physical boundaries that ordinarily served to separate and structure, were dissolved. Within this physically smaller world, the kitchen felt relatively larger. Architecture and the kitchen (and equally, food and cooking) have long since existed within one another, both physically (in space) and etymologically. Isodore de Seville postulated that architecture first emerged in the dining hall, where the first building was made for eating. Equally, cooking and eating rely on a more-or-less solid and spatial framework. Within the “pseudo-fastness” of the architectural industry, drawing is a comparatively slow and contemplative practice, cultivating an attention to detail, and embodying the capacity to enhance social and historic values. Equally, the generative capacity of drawing makes it uniquely capable of creating something new, from something else. Just as lockdown was a recluse from the pace of everyday life, drawing is a recluse from the pace of normative architectural practice. The outcome of the research is a series of autobiographic houses, equally symptoms of the introspective experience of lockdown, and the introspective practice of drawing. By exploiting the subtle parallels that transcend architectural practice, language, and the kitchen (and cooking); this research makes a sensitive proposition for a design practice deeply implicated by the composition of temporal and spatial conditions from which it is conceived.

The article examines a special genre of sermons that were delivered on the solemn days of honouring the august persons on various occasions. The works of this genre, belonging to St. Theophan the Recluse, their central ideas, images, problems, topical in our time. Particular attention is paid to St. Theophan’s understanding of power, its essence, the foundations of Russian sovereignty, the responsibility of the emperor for the fate of people and the future of the country. The article presents the main threats to the Russian monarchical system, describes the perniciousness of Western influence on the entire life of Russian society. The author shows that the saint was opposed to progress detached from God, spoke positively about state reforms designed to improve social life in the country, but warned about the danger of a false understanding of the freedoms given to human.

С жизнью и творчеством крупнейшего русского богослова и духовного писателя второй половины XIX в. святителя Феофана Затворника читатель может теперь подробно познакомиться в первых двух томах Летописи его жизни и творчества. Среди отечественных богословов сегодня вряд ли можно назвать какое-нибудь другое имя, кому в последнее время было посвящено столько исследований. Ежегодные Феофановские чтения, конференции и семинары 1 свидетельствуют о всё возрастающем интересе к личности и творениям святителя. Как отметил в Предисловии к первому тому Святейший Патриарх Московский и всея Руси Кирилл, «духовное наследие святителя Феофана представляется и сегодня весьма актуальным для верующего человека. Принципы духовной жизни, сформулированные в трудах святителя “Путь ко спасению”, “Начертание христианского нравоучения”, “Письма о христианской жизни” служат руководством для тысяч и тысяч содевающих свое спасение. The life and work of the greatest Russian theologian and spiritual writer of the second half of the nineteenth century, St Theophan the Recluse, is now available to the reader in the first two volumes of the Annals of his Life and Work. Among Russian theologians today one can hardly name any other name to whom so much research has been devoted lately. Theophanes' annual readings, conferences, and seminars 1 testify to a growing interest in the personality and writings of the saint. As His Holiness Patriarch Kirill of Moscow and All Russia noted in the Preface to the first volume, "The spiritual legacy of St Theophanes is still very relevant for the believer. The principles of spiritual life, formulated in his works The Way to Salvation, The Outline of Christian Morals, and Letters on the Christian Life, serve as a guide for thousands and thousands who seek salvation.

Цель публикации - описать становление святителя Феофана (Говорова) как проповедника. Для этого автор обращается к большому массиву архивных документов и подробно анализирует влияние наставников, учителей, преподавателей словесности Орловской духовной семинарии и Киевской духовной академии на формирование выдающегося проповедника слова Божия. Автор приходит к выводу, что основное влияние на святителя Феофана оказали епископы Иннокентий (Борисов), Иеремия (Соловьев), Николай (Доброхотов); учителя словесности, риторики К. В. Янковский, Е. А. Остромысленский, архимандрит Димитрий (Муретов) (впоследствии архиепископ Херсонский и Одесский??), Я. К. Амфитеатров. Понимание истоков и основных принципов гомилетики святителя Феофана ценно и полезно с практической точки зрения для современных проповедников слова Божия. The purpose of the publication is to describe the formation of St. Theophan (Govorov) as a preacher. To do this, the author refers to a large array of archival documents and analyzes in detail the impact of mentors, teachers, teachers of literature Orel theological Seminary and Kiev theological Academy on the formation of an outstanding preacher of the word of God. The author comes to the conclusion that the main effects on of St. Theophan had the bishops of Innokenty (Borisov), Jeremiah (Soloviev), Nicholas (Dobrokhotov); of a teacher of literature, rhetoric K. Jankowski, E. A. Ostromyslensky, Demetrius (of Saratov??), J. K. Amphitheatre. Understanding the origins and basic principles of St. Theophan's homiletics is valuable and useful from a practical point of view for modern preachers of the word of God.

В статье проводится сравнение фрагментов из оригинальных Слов корпуса «33 Слов», приписываемого прп. Симеону Новому Богослову, с их переводами: новогреческим Дионисия Загорейского и русским - свт. Феофана Затворника. Согласно исследованиям Ж. Гуйяра, автором этих Слов может быть Константин Хрисомалл, осуждённый в ересях богомильства, мессалианства и энтузиазма на соборе 1140 г. в Константинополе. Анализируются отличия переводов от оригинала и текста соборного постановления. Обосновывается необходимость при дальнейших переизданиях русского перевода свт. Феофана снабжать его комментариями относительно сомнительного авторства отдельных Слов и краткой информацией об их возможном авторе. The article compares fragments from the original sermons of the corpus «33 Sermons» attributed to St. Symeon the New Theologian with their translations: the Modern Greek translations by Dionysius Causocalybites and the Russian translations by St. Theophanes the Recluse. According to the research of J. Guillard, the author of these Sermons may be Constantine Chrysomallus, condemned for the heresies of the Bogomils, Messalianism and Enthusiasm at the Council of 1140 in Constantinople. The differences between the translations and the original and the text of the Council resolution are analyzed. The author explaines that further reprints of Russian translations by St. Theophanes should be supplied commentary concerning doubtful authorship of separate Semons and short information on their possible author.

В статье рассматривается проект издания православного журнала «Апологет», предложенный святителем Феофаном в 1861 г. в письме к К. К. Зедергольму (впоследствии иеромонаху Оптиной пустыни Клименту). Святитель Феофан предложил состав редакционной коллегии, основные рубрики журнала, подробно описал методику работы редакционного коллектива. В числе ближайших соратников святителя были А. Д. и К. Д. Ушинские, С. О. Бурачок, В. И. Аскоченский, Н. В. Елагин и др. Проект по изданию журнала получил одобрение прп. Макария Оптинского. Новое издание, призванное защищать православную веру и нравственность, было особенно актуальным в эпоху ослабления цензуры и резкого увеличения периодических изданий либерально-западнического направления. Проект журнала с говорящим названием «Апологет» свидетельствовал об активной позиции святителя Феофана в области церковно-общественной жизни России второй половины XIX в., показывал его постоянную ревность о защите православия, готовность к борьбе с различными сектами и лжеучениями. К сожалению, проект по изданию журнала не был реализован. The article discusses a project publication of an Orthodox journal called “The Apologist”, proposed by St. Theophanes in 1861 in a letter to K. K. Zederholm (later hieromonk of the Optina Hermitage Clement). St. Theophanes suggested members of the editorial board, the main headings of the journal, described in detail the working methods of the editorial team. Among the closest companions of the saint were A. D. and K. D. Ushinsky, S. O. Burachok, V. I. Askochensky, N. V. Elagin, and others. The project of publishing the journal was approved by the St. Macarius of Optina. The new edition, designed to protect the Orthodox faith and morality, was particularly relevant in an era of weaker censorship and a sharp increase in the periodicals of a liberal-Westernist direction. The project of the magazine with the meaningful name “The Apologist” testified to the active position of St. Theophanes in the field of church and public life in Russia in the second half of the 19th century, it showed his unremitting zeal in protecting Orthodoxy, his readiness to fight various sects and false teachings. Unfortunately, the project for the publication of the journal was never realized.

The Mediterranean recluse spider Loxosceles rufescens (Dufour, 1820) is a public health concern due to its ability to inject venom that can cause skin lesions, referred to as loxoscelism. The spreading alarmism about recluse spiders which recently arose in Italy made it advisable to deepen knowledge about L. rufescens habitat preferences in human housing. Here, we report 14 confirmed cases of its occurrence in synanthropic habitats, and describe the housing characteristics. Our results pinpoint that traditional Italian houses of central Italy, in medieval towns and countryside, can be suitable for recluse spider colonization. The main features include the presence of walls of stone (with cracks and crevices), cellars, false ceilings, crawl spaces, wood materials (woodshed or wooden beams), and the occurrence of prey. Further characteristics which make conditions even more suitable are: large size, complex structure, and unoccupied premises. Due to its cryptic habits, even where L. rufescens is abundant, only the deployment of traps, following the recovery of a single or few individuals, revealed severe infestations. Our results confirm an unjustified negative notoriety of recluse spiders, considering that none of the inhabitants concerned, even if living in heavily infested housing, suffered from confirmed loxoscelism.

Emily Dickinson, a renowned female poet of America in the nineteenth century, is considered as the pioneer of Modern Poetry and Imagist Movement of American and Britain poetry in the twentieth century. Her poetry, with profound implications and unique styles, has made immortal contributions to the prosperity and development of world literature. While living in a solitary and inactive life，known as “Amherst recluse” in American literature, she has created 1775 ingenious poems in her whole life, covering numerous themes, such as nature, love, life, God and friendship and so on. The thesis will focus on multiple subjects of her poetry, thus interpreting her distinctive outlooks on nature, love and life, through which, the wild and ferocious nature, the happy and sorrowful love as well as the hasty and deliberate life will be reflected. Finally, the point is made that her poetry is influenced by the social background, family situation and personal experiences at that time. Hence, the substantial role she has played in American poetry is further affirmed.

Straipsnyje mėginama atsakyti į klausimą, ar XX a. pirmojoje pusėje Vilniaus žydų kultūra buvo uždara kultūrinė erdvė, ar integrali miesto kultūros dalis. Tyrimas atliktas analizuojant archyvinius dokumentus ir periodinę spaudą lietuvių, jidiš ir lenkų kalbomis. Straipsnyje vertinami du įsitraukimo į kultūrą aspektai: aktyvus dalyvavimas (kūrėjai) ir vartojimas (publika). Periodinės spaudos ir dokumentų analizė leidžia teigti, kad žydų kūrėjų dalyvavimo miesto kultūroje matomumas skirtingose meno srityse skyrėsi: žydai dailininkai ir muzikai buvo matomi ir vertinami ne tik žydiškos publikos, o teatras ir literatūra jidiš kalba buvo pastebimi labai fragmentiškai. This study attempts to find out whether during the first half of the 20th century in Vilnius Jewish culture was a separate cultural space or an integral part of the city’s cultural scene. The research is based on analysis of documents and periodical press in Lithuanian, Yiddish, and Polish. The article evaluates two aspects of participation in cultural life: active participation (artists) and consuming (the public). Analysis of the periodical press and archival documents allows to claim that involvement of Jewish artists differed in different types of culture: Jewish artists and musicians were visible and valued by the non-Jewish public, whereas Yiddish theatre and literature were noticed very sporadically.

Spiritual Combat ( Combattimento spiritual ) by Lorenzo Scupoli, and Невидимая брань ( ῾Ο ᾽Αόρατος Πόλeμος ) by Nikodemus the Hagiorite and Theophan the Recluse: Adaptation Strategies of Spiritual Combat in the Eastern Church The purpose of the paper is to offer a general discussion of the strategy of adapting Lorenzo Scupoli’s Combattimento spiritual , which was created in the Christian West, to the doctrine, spirituality and sensitivity of the Christian East, and in particular to 19th-century Russian Orthodoxy. Two translations of the work into Russian were used as a basis for observation: one of them was taken from the Italian original without the intention of adaptation; the other (by Theophan the Recluse) was done with the intention of adaptation and its basis was the Greek text already adapted by Nicodemus the Hagiorite. Analysis shows a certain “symphony” of the strategy of adapting the content and language in both the texts: the text that was created as a translation from the Italian original without the intention of adaptation, and the text that was the result of a two-stage adaptation in Greek and then in Russian. In terms of content, the mystical and ascetic assumptions that were developed in the West in the devotio moderna trend were rejected in favor of turning towards the Holy Fathers’ tradition. In the language there was a turn to Orthodox Orthodoxy by the use of means that refer to the doctrine of hesychasm, which was recognized in the 14th century and might even be said to have become a foundation of Eastern spirituality. The result of the content and language harmonization in the adaptation of Theophan the Recluse is the complete abolition of all possible references to Western Christianity. Walka duchowa ( Combattimento spiritual ) Wawrzynca Scupoliego a Невидимая брань ( ῾Ο ᾽Αόρατος Πόλeμος ) Nikodema ze Świetej Gory Athos i Teofana Rekluza. Strategie adaptacji tekstu w Kościele wschodnim Celem artykulu jest wykazanie w ogolnym zarysie strategii adaptacji tekstu dziela Lorenzo Scupoliego Combattimento spiritual , powstalego na chrześcijanskim Zachodzie, do doktryny, duchowości i wrazliwości chrześcijanskiego Wschodu, a w szczegolności do rosyjskiego prawoslawia XIX wieku. Jako podstawe do obserwacji wykorzystano teksty dwoch przekladow dziela na jezyk rosyjski: jednego z nich dokonano z oryginalu wloskiego bez zamiaru adaptacji, drugiego zaś – autorstwa Teofana Pustelnika – dokonano z zamiarem adaptacji i to z tekstu greckiego juz adaptowanego przez Nikodema Hagioryte. Porownanie tych tekstow ukazuje pewną „symfonie” strategii adaptacji treści i jezyka tekstu powstalego jako tlumaczenie z oryginalu wloskiego bez zamiaru adaptacji i tekstu bedącego wynikiem dwustopniowej adaptacji, kolejno w przekladzie greckim i rosyjskim. W zakresie treści odrzucono mistyczno-ascetyczne zalozenia wypracowane na Zachodzie w nurcie devotio moderna na rzecz zwrotu w strone tradycji Ojcow. W jezyku zaś poprzez uzycie środkow nawiązujących do hezychazmu, ktorego nauki zostaly uznane w XIV wieku i ktore staly sie wrecz fundamentem wschodniej duchowości, rowniez dokonano zwrotu ku prawoslawnej ortodoksji. Wynikiem wspolgrania adaptacji treści i jezyka w redakcji Teofana Pustelnika jest calkowite zniesienie wszelkich mozliwych odniesien do chrześcijanstwa zachodniego.

In the world literature, randomly discovered notes, diary and excerpts are widely used as a technique for creating a new artistic text by being its pretext. In the novel of the modern American writer Victoria King «Recluse» in parallel with the narrative line of «found notes» develops the story about the life and fate of the main character Lydia Sergeevna. The text of the novel includes fragments of ancient legends and myths from the book «Legends and Myths of Ancient Greece», in the margins of which one of the heroines of the novel reads a story about another, former life of the 30-50s of the XX century. Introspection and fantasy, intellectual search, aphoristic, figurative style, folklore motifs are successfully combined in the poetics and style of V. King in order to reveal the theme of the deep relationship of all living organisms on planet Earth. Narrative strategy allows the writer to combine three times – mythical, Soviet and post-Soviet. Temporary layers of the narrative intersect, develop in parallel, alternating both in the composition of the novel and in the memory of the characters. The past becomes a myth and suddenly comes to life, sprouting into the fate of the heroes. This is the skill of the writer as a narrator. The heroines of the novel, without hesitation, come to the rescue, stretch a helping hand to the elderly, save the children. Invisible threads in one instant bind the inhabitants of different countries of the world. The cultural super-memory allows the American writer in the pages of the novel to recreate the image of a Kazakh artist, decorator of the Almaty Opera House – Sergei Kalmykov. Imagological discourse is important as a view from abroad. The image of the artist was described, that of fully immersed in his fairy tales, in the memoirs of the main character of the novel, and in the diary entries Darya Belotserkovskaya. The poetics of the novel is characterized by fantasy motifs that reinforce sadness and grief, and folklore elements (song, folk laments, parable). Central is the parable of the old recluse who remains to grieve in the ashes. The measured, unhurried rhythm of the narrative prolongs the simple, unpretentious story. The drama of what is happening is transmitted through the representation of immutability of human essence and the eternal quest of the soul.

Four sermons of Saint Theophan the Recluse addressed to children as well as his writings on upbringing are analysed in the article. The author discovers the parallels and ideological similarities of heritage of Saint Theophan and the 19th-century Russian literature, and he notes that Saint Theophan's sermons are intended to strengthen the spirit of children and adolescents, and to upbringing in love for God. A number of ideas and provisions on the spiritual and moral life of man, that sermons of Saint Theophan and Russian classical writers have in common, are discussed in the article. In the heritage of Saint Theophan the Recluse and most 19th-century writers, we see a representation of the correct path of man, a rationale for the values that shape a spiritually developed personality. Special attention in the article is paid to the compositional construction of Saint Theophan's sermons. The commonality of spiritual and moral problems, the proximity of the tasks of the heritage of the saint and the Russian classic suggest that it is impossible to study the latter outside Orthodox patristic tradition.

Four new species of recluse spiders from Brazilian caves are described with both males and females. Loxoscelesericsoni Bertani, von Schimonsky & Gallão, sp. n. and L.karstica Bertani, von Schimonsky & Gallão, sp. n. both occur in caves in the Peruaçu region, located in the northern area of the state of Minas Gerais; L.karsticasp. n. is additionally found in the Serra do Ramalho karst area, located in the southwestern region of the state of Bahia. These two species belong to the gaucho group. Loxoscelescarinhanha Bertani, von Schimonsky & Gallão, sp. n. and L.cardosoi Bertani, von Schimonsky & Gallão, sp. n. occur exclusively in caves of the Serra do Ramalho karst area and belong to the rufescens/amazonica species group. The discovery of two additional and highly distinct species in the rufescens/amazonica group (L.carinhanhasp. n. and L.cardosoisp. n.) increases the debate on the origin, evolution, and geographical distribution of this widely distributed group of recluse spiders in the New and Old World. The presence of three species (L.ericsonisp. n., L.carinhanhasp. n., and L.cardosoisp. n.) with marked differences in morphological characters in a relatively small area indicates that the region seems to be an important center for Loxosceles diversity, which remains poorly studied.

O presente artigo surgiu a partir de nossa pesquisa de mestrado acerca das mulheres e suas representações e vozes nos tribunais atenienses do século IV a.C. A temática da mulher ateniense enquanto genericamente oprimida e reclusa ao âmbito doméstico tem sido cada vez mais estudada e refutada, necessitando-se, para tanto, novas abordagens das fontes, principalmente aquelas que nos possibilitem acessar com mais verossimilhança o imaginário, os costumes e o cotidiano dos habitantes de Atenas. Portanto, partindo do viés da historiografia de gênero – das relações sociais entre homens e mulheres – busca-se através dos discursos proferidos em tribunais alcançar um universo feminino ateniense para além da mera propagação de ideais. Para tanto nos utilizaremos de três discursos contendo mulheres em diferentes posições sociais: cortesãs, escravas, libertas e esposas.

This article presents a new method for characterizing the Irish national tale genre based on female union rather than the typical marriage allegory. It introduces a little-known feminist text, Sarah Isdell’s The Irish Recluse (1809), then uses this text to re-examine the novels of Sydney Owenson and Maria Edgeworth, the history of absenteeism, and the Act of Union. Through its radical imagination, or fancy, The Irish Recluse idealizes feminocentric societies in order to reconceive Irish nationalism, exposing the patriarchal social order as antithetical to good governance in Ireland. Unlike other political narratives at the time, Isdell’s novel argues that the problem with Ireland is its paternal, imperial structures and that women’s influence would foster the best relationship between Ireland and Great Britain amidst debates on if and how they should be unified. Isdell’s fictive, microcosmic Ireland envisions the perfect union through female social support rather than heterosexual marriage, resulting in a definition of Irish national identity that thrives on a matriarchal structure—a concept reiterated in Edgeworth’s and Owenson’s later novels. Criticism might better classify the national tale as a feminist dialectic, which emerged much earlier in history than is typically imagined.