Noble manor. Abstract: Culture of the Russian noble estate

Noble estate briefly

This section contains some thesis, term papers and test papers for students, made by the specialists of our portal. These works are intended for review, not borrowing.

Noble estate briefly

Ministry of Education of the Russian Federation
Saint Petersburg State
academy of service and economics
Novgorod branch
Essay

At the rate " World culture and art”
Theme: “Noble Manor”
Performed:
1st year student Borisova A.S.
Code: 230500u

Velikiy Novgorod
2004
Table of contents
Introduction

2. Noble estate as a people's university
Conclusion
List of used literature
3
4
12
14
17

Introduction

The history of the Russian estate spans almost six centuries. Back in the period ancient Rus' in any village there was a house of the owner that stood out among others, which allows us to call the village a prototype of a patrimonial or local estate.
One of the parts of the noble culture is the estate culture. Noble estate culture is a complex multifaceted phenomenon of Russian culture. The homestead culture is diverse.
This is the culture of aristocratic noble circles, the culture of advanced noble and serf intelligentsia, and part of folk culture. For several centuries, noble estates performed several functions:
- they were actually the organizers of agricultural production;
- were centers of economic and cultural development significant territories;
- architectural ensembles estates, outbuildings, parks, ponds, cemeteries, chapels, churches, their existence had a huge impact on others;
- the culture and life of the capital cities were introduced into the provincial noble estates. Music, painting, theater, libraries, collections of antiques and rare plants became an integral part of noble estates;
- noble estates disposed to creativity, writing. They brought up the color of the Russian intelligentsia of the XVIII-XIX.

1. Manor as a cultural phenomenon

The Russian noble estate as a phenomenon of artistic culture has been little studied, although there is literature devoted to the estate cultural centers of this time.
Art world Russian noble estate was composed of a combination of various types of art, artistic and public life, cultural, economic and everyday life, comfortable and at the same time refined architectural environment harmoniously fitting into wildlife. This compilation combination was not only closely connected with the processes that took place in Russian artistic culture XIX century, but also had a significant impact on these processes.
On the one hand, the noble estate glorified by writers and poets was itself a kind of cultural phenomenon. The estate was an integral part of the provincial culture and at the same time belonged to the urban culture, thus participating in the mutual exchange of these two poles of culture, contributing to their enrichment and strengthening.
The Russian estate was not only a pleasant place for the owners of the estate to live seasonally, but also corresponded to aesthetic ideals person of that time and had conditions that simplified relations with common people.
A.A. Fet asked the question: “What is a Russian noble estate from the point of view of moral and aesthetic (” And he himself answered: “This is a “house” and a “garden”, arranged in the bosom of nature, when the human is one with the “natural” in the deepest organic flowering and renewal, and the natural does not shy away from ennobling cultural cultivation by man, when poetry native nature develops the soul hand in hand with beauty fine arts, and under the roof of the manor house does not dry out special music domestic life, living in the change of activity of labor and idle fun, joyful love and pure contemplation.
In the 19th century classicism dominates in manor building. This style "contributed to the preservation of the integrity of the human race, arguing that all contradictions can be overcome." It is the harmony of “home”, “garden” and “nature” that Fet speaks of and was reflected in classicism. Hence the desire to isolate, separate and harmonize the island of the estate. It gave a feeling of independence and freedom (the cult of antiquity). The estate strengthened a person's faith in their well-being. It was the birthplace of a nobleman (man), his childhood passed here, he returned here so that death would save him from old age.
In general, the artistic appearance of the estate was set up so that its entire environment exuded history. Classicism connected the past and the present, antiquity and modernity. Hellas was reminded of: 1) the columns of the main house, 2) murals imitating Pompeian ones, 3) “antique” furniture and utensils. Sculptures in the house, marble statues in front of the house and in the garden represented the heroes of antiquity and mythological allegories.
You don't have to look far for examples. Suffice it to recall the richest collection of statues "Maryino": "Venus of Maryinskaya", "Goddess of Medicine", "Julius Caesar", "Socrates" or "Mokva": "Three Graces", etc.

Introduction. 3

Chapter 1. The condition for the formation and development of the estate culture in

Kursk region.6

1. The estate is the basis of the life of the landowner

farms.6

2. The estate as a phenomenon of Russian culture.20

Chapter 2 Noble estate as a center of education.28

1. Educational opportunities of the noble estate.28

2. Education of a young nobleman.39

3. Raising the children of serfs48

Conclusion.59

Bibliography61

Applications64

Introduction.

The thesis is a historical and pedagogical study of the estate as an educational environment based on the Kursk region.

Relevance of the research topic. The choice of theme is due to the importance of the estate in the culture of Russia. For centuries, the manor has been important component domestic culture.

The peculiar historical prerequisites for the emergence and development of the Russian estate made it a pronounced national phenomenon.

The study of the estate from a pedagogical standpoint is now very relevant, since it is caused by the processes of searching for new models of educational impact on children in the changed state and political structures, in other economic conditions.

The fall of the Russian is currently intensifying national identity Therefore, it is especially necessary to restore acceptable value orientations of education. The traditions of education are uninterrupted, as they are the fruit of the joint efforts of many, many generations. Jointness is unthinkable without awareness of the previous moral, spiritual, intellectual and pedagogical experience, without respect for the treasury of unshakable values accumulated by our people.

The Russian estate is a phenomenon that largely determined the appearance of all those who lived in it, and especially the ruling class of the nobility. The estate is interpreted as a sign of Russia, a symbol of national culture in fine arts, literature, music and home education.

Majority prominent people, which determined the cultural and historical development of our country, is associated with Russian estates.

The relevance of this topic is also evidenced by the fact that at this stage there is increased attention to the history of the region. After all, the history of a country is the sum of the histories of different regions. Therefore, local history is studied at school, optional classes are held. Every self-respecting person should know the history of his small homeland, its cultural heritage.

A special place in local history is occupied by the study of noble estates, because. for a long time they were cultural, economic, educational and educational centers.

IN Lately there are works in which the estates are studied from historical and cultural positions. It actualizes interest in estate complexes makes us look at this phenomenon from a different angle.

The study of the Russian estate in the historical and pedagogical aspect is also necessary for the development national history and pedagogy, the formation of new approaches to understanding national educational and educational achievements.

All of the above made it possible to choose the topic of the study: "Noble estate as an educational environment."

Subject of study is a noble estate, its educational system.

Goal of the work: consideration of the formation and development of the noble estate as a cultural and historical phenomenon, disclosure of the features of the education system.

To achieve the goal, the following tasks:

to uncover historical background the emergence of noble estates in the Kursk region;
identify the specifics of the formation of the estate culture;
determine the role and place of the noble estate in history and culture Kursk region;
identify the conditions for the formation of the internal system of education;
to characterize the general and specific in noble and folk education.

When writing the work, the following were used research methods:

methods of theoretical and historical analysis of documents and literature
methods of comparison and comparison
retrospective analysis methods
statistical methods.

The degree of development of the problem. As a separate problem, the estate theme attracts attention in late XIX century. In connection with the growing trends towards the historical study of Russian culture, interest is awakening in the purposeful study of the estate by historians and art historians.

Archival materials are limited to various inventories of property, as well as plans for the areas in which the estates are located.

The publications of that time are mainly devoted to revealing the picture of the formation and evolution of individual estates.

complexes. They contain fragmentary historical and biographical information about the inhabitants of the estate, nostalgic memories and the author's impressions of being there.

It should be noted that the attention

Introduction.

Chapter 1. The condition for the formation and development of the estate culture in the Kursk region.

§1. The estate is the basis of the life of the landlord economy.

§2. The estate as a phenomenon of Russian culture.

Chapter 2 Noble estate as a center of education.

§1. Educational opportunities of the noble estate.

§2. Education of a young nobleman.

§3. Raising children of serfs

Conclusion.

Bibliography

Applications

Introduction.

The thesis is a historical and pedagogical study of the estate as an educational environment based on the Kursk region.

Relevance of the research topic. The choice of theme is due to the importance of the estate in the culture of Russia. For many centuries, the estate has been an important component of the national culture.

The peculiar historical prerequisites for the emergence and development of the Russian estate made it a pronounced national phenomenon.

At present, the fall of Russian national self-consciousness is intensifying, therefore, it is especially necessary to restore acceptable value orientations of education. The traditions of education are uninterrupted, as they are the fruit of the joint efforts of many, many generations. Jointness is unthinkable without awareness of the previous moral, spiritual, intellectual and pedagogical experience, without respect for the treasury of unshakable values accumulated by our people.

The Russian estate is a phenomenon that largely determined the appearance of all those who lived in it, and first of all the ruling class - the nobility. The estate is interpreted as a sign of Russia, a symbol of national culture in fine arts, literature, music and home education.

Most of the outstanding people who determined the cultural and historical development of our country are associated with Russian estates.

The relevance of this topic is also evidenced by the fact that at this stage there is increased attention to the history of the region. After all, the history of a country is the sum of the histories of various regions. Therefore, local history is studied at school, optional classes are held. Every self-respecting person should know the history of their small homeland, its cultural heritage.

A special place in local history is occupied by the study of noble estates, because. for a long time they were cultural, economic, educational and educational centers.

Recently, works have appeared that study estates from historical and cultural positions. This actualizes interest in estate complexes, makes us look at this phenomenon from a different angle.

The study of the Russian estate in the historical and pedagogical aspect is also necessary for the development of national history and pedagogy, the formation of new approaches to understanding national educational and educational achievements.

All of the above made it possible to choose the topic of the study: "Noble estate as an educational environment."

Subject of study is a noble estate, its educational system.

Goal of the work: consideration of the formation and development of the noble estate as a cultural and historical phenomenon, disclosure of the features of the education system.

To achieve the goal, the following tasks:

reveal the historical background for the emergence of noble estates in the Kursk region;

identify the specifics of the formation of the estate culture;

determine the role and place of the noble estate in the history and culture of the Kursk region;

identify the conditions for the formation of the internal system of education;

to characterize the general and specific in noble and folk education.

When writing the work, the following were used research methods:

methods of theoretical and historical analysis of documents and literature;

methods of comparison and comparison;

retrospective analysis methods;

statistical methods.

The degree of development of the problem. As a separate problem, the estate theme attracted attention at the end of the 19th century. In connection with the growing trends towards the historical study of Russian culture, interest is awakening in the purposeful study of the estate by historians and art historians.

Archival materials are limited to various inventories of property, as well as plans for the areas in which the estates are located.

The publications of that time are mainly devoted to revealing the picture of the formation and evolution of individual estates.

complexes. They contain fragmentary historical and biographical information about the inhabitants of the estate, nostalgic memories and the author's impressions of being there.

It should be noted that the attention of researchers was drawn to the palace and park complexes near Moscow, while great amount middle-sized provincial estates were practically not affected .

The estates of the Kursk region are practically not found either on the pages of pre-revolutionary publications or in subsequent studies. The most successful in this regard was the estate of the princes Baryatinsky “Maryino”, which has its own historiographers-architects V. Gabel, and then S.I. Fedorov, who devoted a number of monographs to this architectural complex.

A huge number of Kursk middle estates remained practically unexplored in cultural and educational terms. Only recently the situation has somewhat improved with the publication of the works of E.V. Kholodova and M.M. Zvyagintseva.

The work also uses the works of S.M. Solovyov, V.O. Klyuchevsky, N.I. Kostomarov and other classics of history.

The review and analysis of the literature confirms that the Kursk estates have not yet been the subject of a holistic cultural and historical study.

The work distinguishes between two concepts.

Education environment - a set of natural and social conditions in which the child's life activity and his formation as a person take place.

Pedagogical environment - specially according to pedagogical goals, the created system of conditions for organizing the life of children, aimed at shaping their relationship to the world, people and each other.

In total, according to E.V. Kholodova, there are more than 50 estates in the Kursk region. Our attention will be focused mainly on the residences of St. Petersburg nobles and large landowners.

Chapter 1. Conditions for the formation and development of estate culture in the Kursk region.

1. Estates are the basis of the life of the landlord economy.

The history of the Russian estate spans almost six centuries. Even in the period of ancient Rus', in any village there was a house of the owner that stood out among others, which allows us to call the village a prototype of a patrimonial or local estate.

Researcher M.M. Zvyagintseva believes that the main reason for such a “longevity” of the estate on Russian soil is that “the estate invariably remained for its owner a “mastered”, equipped corner of the world for itself, despite the fact that in different time this development took place in different ways.”

Further, the estate marches through the centuries. For a long time it was the lot of large feudal lords and the king. The bulk of estate complexes are concentrated near the capital. This continues until the reign of Peter I. Since that time, we can talk about the spread of the estate culture in the provinces, including the Kursk Territory. This phenomenon is associated with the active distribution of lands by Peter the Great to his associates. The first Russian field marshal B.P. received land in the Kursk region. Sheremetiev, Chancellor G.I. Golovin, and one of the largest fiefdoms was received by Hetman I.S. Mazepa. It was the latter who became the initiator of the manor construction business.

Thus, we note that the beginning of the estate construction was laid by the distribution of land, carried out by Peter Alekseevich to his closest associates.

It is well known when Kursk province the first house appears. On December 13, 1703, the lands in the southwestern part of the Kursk Territory were assigned to Hetman Mazepa by a letter of Peter I. Ivan Stepanovich founded many villages and villages on these lands, three of which - Ivanovskoye, Stepanovka and Mazepovka (Rylsky district) still remind of the nobleman. The largest of them was the village of Ivanovskoye, in which the estate was built.

Information about the construction, begun about three hundred years ago, is scarce. There is a date issue. So honorary academy

Mic architecture S.I. Fedorov writes: “Based on the few documents that have come down to us, the time of the construction of stone chambers in the Ivanovo estate of Mazepa can be attributed to the beginning of the first decade of the 18th century.”

S.V. Kholodova is more specific. In the appendix to the "Estates of the Kursk province" she gives the date 1704.

According to the surviving plan of the “master's house”, taken on June 25, 1790, it is clear that the estate was divided into several parts. The master's yard was built up with stone and wooden buildings that occupied the entire central part of the estate. The main ones were “stone chambers ... of an ancient location ... they have 6 chambers and 2 storerooms, at the bottom of the cellar. These chambers burned down in 1770 and still stand without a cover, therefore there are no floors and they are incapable of repair.

In the “Explanation” to the same plan, among the wooden buildings, “mansions of the masters 12 and 2/3, 6 wide, 3 and 1/3 fathoms high, with 11 chambers” are mentioned.

In addition, an extensive pantry with cellars was built from brick and stone during the time of Mazepa, and much later, in 1768, a large stone kitchen was built. “The estate had a boreator yard with services for people, a bathhouse, sheds and stables, as well as a stud farm.”

Information about the construction in the village of Ivanovskoye, begun about three hundred years ago, is very scarce.

Introduction

Chapter I. ESTATE IN THE SYSTEM OF CULTURE 12

1.1. Typological characteristics of the Russian estate. 12

1.2. Manor in the history of Russian culture 28

1.3. The image of the estate in the artistic culture of Russia 66

Chapter II. "NOBLE NESTS" IN THE CULTURE OF THE KURSK KRAL 77

1.1. Socio-economic prerequisites for the formation Kursk estate 77

1.2. The "Golden Age" of the Kursk estate (the last third of the 18th - early 19th centuries) 101

1.3. The decline of estate culture in the Kursk province (late XIX - early XX century) 144

Conclusion 155

Literature 160

Introduction to work

The dissertation is a cultural study of the Russian estate as a cultural and historical phenomenon based on the Kursk region.

Relevance of the research topic. The choice of theme is due to the importance of the estate in the culture of Russia. For many centuries, the estate has been the main component of the national socio-cultural reality. The peculiar historical prerequisites for the emergence and development of the Russian estate made it a pronounced national phenomenon.

The study of the estate from a cultural point of view is now the most relevant, since it is caused by the growing processes of the formation of national identity in connection with the changing idea of the place and role of Russia in the universal cultural development.

The new principles of our country's presence in the world community require respect not only for foreign national cultures, but, first of all, for our own. The need to study the native culture as an independent value is dictated by the desire to participate on an equal footing in the "dialogue of cultures", in which diversity is the basis and necessary condition convergence.

The currently growing growth of Russian national identity causes the need to restore historical and cultural memory. The traditions of national culture are uninterrupted, as they are the fruit of the joint efforts of many generations. Modernity is inconceivable without a "secular building of culture"

ry", without awareness of the previous moral, spiritual, intellectual experience, without respect for the fund of enduring values accumulated by our people.

The Russian estate is a phenomenon that to a large extent determined the features of Russian culture, its historical life and spiritual content. The estate is interpreted as a kind of sign of Russia, a symbol of Russian culture. Invariably, its presence in the visual arts, literature, music.

Most of the names of prominent figures of national history and culture are associated with old Russian estates. Visiting these often destroyed and unrestored "noble nests", we feel the presence of the "genius of the place", a kind of spiritual fulfillment that is not subject to time. The estates invariably attract the attention of numerous foreign guests who seek here to gain an understanding of the mysterious "Russian soul".

The study of the Russian estate in the cultural aspect is also necessary for the development of domestic cultural studies, the formation of new approaches to understanding national cultural achievements, filling historical and cultural gaps.

object research is the Russian estate as a cultural phenomenon.

Item research - the Kursk estate as one of the regional manifestations of the phenomenon of the Russian estate and its historical existence.

main working hypothesis research can be formulated as follows: consideration of the Russian estate as a sociocultural phenomenon in its historical development will improve understanding national characteristics Russian culture

in general, to enrich the modern idea of the originality of its traditions and their role in the formation of national identity today.

aim The work is the study of the Russian estate as a culturological phenomenon, consideration of its role and place in national culture, determination of its complex nature and systemic connections, identification of the principles of the cultural typology of the estate, assessment of the significance of this phenomenon for Russian cultural reality.

To achieve the goal, the following tasks:

highlight historical stages estate life in national culture;

offer a cultural and historical typology of the Russian estate;

to develop general methodological approaches to understanding the phenomenon of the Russian estate on the Kursk material.

Methodological basis of the study is a comprehensive methodology for considering the Russian estate as a cultural and historical phenomenon in the systemic interaction of cultural, problem-historical, aesthetic, typological, hermeneutical, semiotic approaches.

The degree of development of the problem. As a separate problem of Russian culture, the estate theme attracted attention at the end of the 19th century. In connection with the growing trends towards the historical study of Russian culture, interest is awakening in the purposeful study of the estate by historians and art historians.

Publications of that time are devoted mainly to the identification historical picture formation and evolution of individual estate complexes. They also contain fragmentary historical and biographical information about the inhabitants of the estate, nostalgic memories and the author's impressions of being there.

Most of the articles are devoted to the famous "Moscow region". brief information about the most significant estates is contained in almost every guidebook in Moscow. The famous Arkhangelskoye, Izmailovo, Kolomenskoye, Kuzminki, Kuskovo and other "Moscow region" remained favorite vacation spots for residents of the capital, so the popularity of these estates was great. The most famous of them were the works of N. Zvenov, A. Korsakov, I. Zabelin, S. Lyubetsky. In the late 80s, SD Sheremetev began to publish a series of small, modestly illustrated brochures about little-known estates in the Moscow region.

At that time, the researchers themselves of the estate and Russian architecture in general "emphasized the important role of history in their work ... They were genuine historians, more precisely, chroniclers of Russian architecture, very far removed from scientific method foreign scientists. They remained in captivity of historical factology. .. for all the value of these publications, they did not reveal the conditions and the environment that gave rise to the creation of first-class buildings XVIII - early XIX in." . Thus, the publications of that time are predominantly descriptive.

In 1907-1908, thanks to the efforts of V. Vereshchagin, P. Veiner, N. Wrangel, I. Grabar, G. Lukomsky, interest in the cultural and artistic world of "noble nests" awakened. Home

the role in the popularization of the estate culture was played by the magazine "Old Years" (1907-1916), on the pages of which articles by I. Bondarenko, P. Weiner, S. Makovsky, N. Trubnikov and other authors about the Russian estate were constantly printed. Following this, the magazine "Capital and Estate" (1913-1917) began to publish information about ancient estates and excellent photographic materials illustrating the architecture, interiors and art collections of the "noble nests".

It is worth highlighting the monographs of G. Lukomsky about Moscow and provincial estates published at the beginning of the 20th century, Y. Shamurin's "Moscow Region" and V. Kurbatov's "Gardens and Parks", telling about many palace and park complexes in Russia. All these publications made it possible to systematize and register big number Russian estates, which subsequently helped to save many of them from destruction and plunder in the first post-revolutionary years.

However, these publications did not provide a comprehensive assessment of the estate culture, which was replaced by an art history analysis.

The attention of researchers was mainly drawn to the palace and park complexes near Moscow, while the powerful layer of middle-sized estates, characteristic of the Russian provinces, was practically not affected. This was due primarily to the lack actual material. Contemporaries left almost no news about small provincial estates, and family archives were often lost, especially where the estate did not stay in the hands of one family for a long time, but repeatedly changed owners.

In the 1920s, in Moscow, under the leadership of V.V. Zgura, a Society for the Study of Russian Estates was created, which did a lot to preserve the culture of Russia's estates. Most of the studies also concerned the “Moscow region”, however, the undoubted merit of this society is that with its publications it drew attention to the estate as an element of culture, the custodian and creator of its own world.

Although the plans of the Society were only partially realized (its work was interrupted due to the numerous arrests of its members), it played big role in awakening scientific interest to the Russian estate.

The accumulation of extensive factual material contributed to the deep development of issues related to one or another side of the estate reality. In the middle and second half of our century, a number of generalizing studies appeared on the architecture of estates (works by O. Evangulova, M. Ilyin, E. Kirichenko, V. Lavrov, N. Tikhomirov, S. Toropov, V. Turchin), on estate gardens and parks (books by A. Vergunov, V. Gorohov, T. Dubyago, D. Likhachev, L. Lunts , E. Shchukina), a little earlier - studies of the estate theater (B. Aseeva, T. Dynnik).

Basically, they represent the traditional approach to the study of estate culture within the framework of differentiated art criticism. Recently, there have been works aimed at studying the estate as a specific cultural phenomenon, a certain integral organism.

Of particular importance for this study is the monograph by A. Anikst and V. Turchin "... In the vicinity of Moscow: From the history of Russian estate culture of the XVII-XIX centuries", as well as

the works of T.Kazhdan and G.Sternin, considering the Russian estate in a certain socio-cultural context.

Country estate ensembles different regions Russia was covered in the works of N. Gulyanitsky, T. Dubyago, S. Evangulova, D. Likhachev, S. Fedorov, M. Tsapenko and others.

Among the dissertation research on this issue, one can single out the works of A. Kulagin "Architecture of the palace and estate complexes of Belarus", E. Cherkasova "Country estate complexes of Kharkov region II half of XVIII- the beginning of the 20th century", which examine the principles of the architectural and spatial planning of estates. The dissertations of N. Budyko "Landscape heritage of Belarus", V. Dormidontova "Manor parks of Moldova", I. Yarovoy "Landscape gardens of the Russian province" are devoted to the study of estate gardens and parks.

However, the estates of the Kursk region are practically not found either on the pages of pre-revolutionary publications (with the exception of some works by G. Lukomsky), or in subsequent studies. The most "successful" in this regard is the estate of the princes Baryatinsky "Maryino", which has its own historiographer - the architect S. Fedorov, who devoted more than 20 years to studying it, the author of several monographs. The vast majority of Kursk medium-non-local estates remained practically unexplored. In connection with the recent increased interest in national culture, articles by Kursk art historians, architects and local historians on manor construction in this region appear in print (works by Yu. Bugrov, M. Tarasova, E. Kholodova and

Review and analysis of the literature giving an idea of the degree

the development of the problem, confirms that the Kursk estates were not yet the subject of a holistic cultural study.

Scientific novelty of the presented research lies in the fact that for the first time the phenomenon of the Russian estate is considered in the methodology of a comprehensive cultural analysis. This approach makes it possible to reveal the features of this phenomenon as a unique historical and cultural complex, one of the most significant phenomena of national culture. The study also proposes the principles of classification and grounds for the typology of the Russian estate in the political, economic, socio-psychological, spiritual, artistic and aesthetic life of Russia.

Considered and included in the scientific circulation is a significant material of the historical life of the Kursk estates, which until now were the object of local history or art history study, and a number of archival documents are considered for the first time. The typological characteristics of the Kursk estate are substantiated in terms of qualities common to this phenomenon of Russian culture and special to the region.

The definition of the estate as a culturological phenomenon allows us to consider it as an integral cultural, historical and aesthetic phenomenon with internal unity and its own boundaries. Such a consideration of the Russian estate allows us to explore it in the "coordinates of 11 cultures, namely: from a socio-political point of view - as a socio-economic, historical and political entity, in the temporal and spatial coordinates of the history of Russia

these, in aesthetic forms, crystallizing the axiological foundations of Russian culture and, finally, with system point vision - as a phenomenon that has immanent laws of life, its own spatio-temporal characteristics and ways of communication with sociocultural environment, changing both in time and in aesthetic planes.

Theoretical significance research lies in the novelty and reliability of the results, which represent a significant contribution to research on this issue. The complex cultural approach tested by the author can be used in subsequent research in this direction.

Practical significance work consists in the relevance of the development of the university course of the MHK, where the problems of the Russian estate should take significant place. The material of the dissertation research can also be used in special courses and extracurricular activities with students and schoolchildren.

On defense is subject to the following provisions:

a system of principles for considering a Russian estate as a sociocultural phenomenon;

special characteristics of this phenomenon in its spatio-temporal existence, in semantic originality, in the features of the value worldview;

characterization of the place and role of the Russian estate in the national culture (on the example of the Kursk estates).

The following abbreviations are accepted in the text: GAKO - State Archive Kursk region; GRB - State Russian library.

Typological characteristics of the Russian estate

The phenomenon of the Russian estate is characterized by integrity - internal unity, remoteness from environment, specific unique features that make it possible to determine the place of each specific phenomenon in the system of culture. To comprehend this, it is necessary to fully cover all the properties, aspects and relationships of the object of study, understand its internal conditionality, as well as consider the elements that make it up, highlight those that are system-forming, providing the conditions for its development, as well as study its structural organization.

It is difficult to find a phenomenon in which the most characteristic typical features of the spiritual worldview of the era are reflected to such an extent, as in a Russian estate. It corresponded to the peculiarities of the traditional Russian way of life, enriching it with the qualities of the Western European way of life. Its rootedness in Russian soil was a factor that contributed to the fact that throughout the development of the Russian estate was one of the main components of Russian culture. That is why the estate, both in the minds of contemporaries and in the ideas of descendants, merged with the image of Russia, becoming an inseparable part of Russian history and culture.

Any phenomenon unfolds in a certain space and a certain time sequence. IN narrow sense, considering the "geographical" space, we can say that the whole of Russia was covered by the estates. By famous expression Catherine II, in her reign, the Russian bar was seized by a mania for construction. This was greatly facilitated by the general land surveying carried out during the second half of the 18th century in almost all provinces, which made it possible to determine the boundaries of each of the noble estates.

In more broad sense manor space - Not so much geographical concept, how much spiritual, socio-historical, political, economic, cultural. Decrees Peter III dated February 20, 1762 ("Manifesto on the liberties of the nobility") and Catherine II dated April 21, 1785 ("Charter on the rights, liberties and advantages of the noble Russian nobility") finally approved the nobility in dominant positions, granting him the right to soul and land ownership by the very fact of belonging to the estate.

For the first time, Russian nobles had the opportunity to leave the capital, go to estates, live there for a long time, disposing of both the land and the peasants at their own discretion. As L. Smirnov aptly put it, this was "the first temptation to freedom", and many nobles did not fail to take advantage of the opportunity for self-expression in other forms not related to service. For the majority, retiring and leaving for the estate was their own different gesture protest, a challenge to the authorities. In the changed socio-cultural context, the estate becomes a new form of social life, the opposition to the capital's statehood.

Manor in the history of Russian culture

The estate is a complex and multifaceted phenomenon, and the existing poetic image, a kind of "model of the estate", reflects only its typical, phenomenal features. The whole variety of Russian estates is reduced to some basic types. The principles of their classification can be different: by size (large estate ownership - medium estate ownership - one-yard estate); By social position owners (landlord - grand ducal); by the nature of ownership (hereditary family nest - acquired estate); by distance from the center ("Moscow Region" - a provincial estate); according to the way of life and way of life (representative estate - a place of rest and solitude - an economic economy), etc.

Estates were studied from the point of view of historical, socio-economic, local history, art history approaches. In this paper, we consider the phenomenon of the Russian estate from the standpoint of cultural studies, exploring the place of this phenomenon in historical and cultural context certain era.

The parameters of such an approach in relation to the "Moscow region" are set in a detailed monograph by M.A. Anikst and V.S. Turchin "... In the vicinity of Moscow. From the history of Russian estate culture of the 17th-19th centuries" . However, far from everything related to the "Moscow region", which is one of the estate types, is applicable to the characterization of provincial estates, which were the vast majority. Therefore, in this paper, we offer our cultural typology of the Russian estate.

Socio-economic prerequisites for the formation of the Kursk estate

The historical development of the Kursk region was complex, often dramatic. This territory has long been considered a frontier: in 884, when the Kursk lands became part of Kyiv state, the border between the Wild Steppe and Russia passed along the Seim River. At the same time, apparently, cities arise as observation and defensive outposts. Kursk, Rylsk, Putivl and other smaller, fortified urban settlements are being built.

By that time, the territory of the Kursk region had been developed quite well. The townspeople had in the vicinity of the farm, where they were engaged agriculture. In the annals there is no mention of the distribution of estates to service people in the Kursk region before the XIV century, however, it is known that even then they had their own lands: probably these were estates acquired by purchase or other means. The patrimony was the land, "with which" instead of dues, the owner served. She was considered full ownership owner, it could be sold, exchanged, inherited. It is characteristic that such lands were originally located along the banks of rivers and at the edge of the forest, as this made it possible to hide in the event of an unexpected raid of enemies.

The invasion of the Tatar-Mongols in 1238 devastated most rich lands. The Kursk principality ceased to exist. In 1285, Kursk was ravaged and burned to the ground, in its place at the end of the 13th century there were settlements of the Khan's Baskaks. In the Nikon Chronicle, which tells about the journey of Metropolitan Pimen, we read: “Because this journey was sad and depressing. For the desert was green everywhere, it’s impossible to see nothing there: neither a city, nor a village, even if your old towns were red and ostentatious with vision, places are empty, everything is empty and not inhabited, nowhere to see a person, like a great desert and many animals: goats, elks, wolves, foxes, otters, bears, beavers, birds: eagles, geese, swans, cranes and others, and the whole great desert was better.

Constantly disturbed by Tatar raids and requisitions, the eastern part of the Kursk lands suffered more severely, while the northwestern, especially along right side the Seim River (namely the Rylsk and Putivl principalities), survived more. In the XIV century, these lands became part of Lithuania, and later - in the Muscovite state.

After the expulsion of the Tatar-Mongols, the Kursk lands remained borderline, now separating the Muscovite state from the Wild Field, so the circumstances of life on the frontier territory remained practically unchanged. There was a constant threat both from the numerous Tatar-Mongol hordes, whose raids here continued until the 1660s, and from the Polish-Lithuanian rulers. The Moscow tsars, wishing to strengthen their borders, sent service people to the outlying lands. It is from them to XVI-XVII century almost exclusively consisted of the population of the Kursk region.

O.A. Bogdanov

"ESTATE CULTURE" IN RUSSIAN LITERATURE OF THE XIX - EARLY XX CENTURIES Sociocultural Aspect

Natan Davidovich Tamarchenko - on the occasion of his 70th birthday

As a phenomenon of Russian culture XIX For centuries, the landowner's estate united the parts of the Russian nation split during the course of Peter the Great's reforms - the nobility and the peasantry - into one whole. Simultaneous worldliness and "soilness" of Russian classical literature is largely due to the fact that its creators, Europeanized nobles, thanks to the estate's proximity to the original people, were able to express their worldview in a common European artistic language. On the contrary, the urban raznochintsy intelligentsia of the Silver Age, alien to the "estate culture", lost direct contact with the people and created literature far from the Russian national-religious "tradition" - not "soil", but "catastrophic".

Keywords: homestead; nobility; peasantry; Russian classical literature; tradition; intelligentsia; Silver Age; groundlessness; catastrophism.

In the last two decades in the Russian humanities interest in the "estate culture" has increased markedly. In 1992, the Society for the Study of the Russian Estate (OIRU), founded in the era of the Silver Age and abolished in the USSR, was revived in the country. last years its activities contributed to the publication of more than one hundred scientific and popular publications, including periodicals (the almanac "Russian Estate", the magazine "Life in the Estate", the catalog "Russian Provincial Estates", etc.). A number of researchers (V.G. Shchukin, E.E. Dmitrieva) also speak of the existence of a special “estate text” in Russian literature of the 18th-20th centuries, along with the “Petersburg tech-

stoma” (V.N. Toporov’s term). "Myth noble nest closely connected with the nature of Russian culture, its classical period... The manor motif acquires. the most striking, material embodiment, expressing the highest achievements of the national genius. ”, - writes V.G. Schukin1. On the one hand, the Russian landowner's estate is "a space of culture<европеизированной - О.Б.>, but in a natural, natural landscape", on the other hand - a combination, "the inclusion of the worlds of the nobility and peasants equally", - note in fundamental research dedicated to the "estate culture", E. Dmitrieva and O. Kuptsova.

The phenomenon of "estate culture" existed in Russia for a relatively short time: in its pure form - from the last third of the 18th century. and until the abolition of serfdom in 1861, i.e. only about a century. The beginning of the “estate culture” is generally recognized to date back to 1762, the time of the publication of the manifesto of Peter III “On the Liberty of the Nobility”, which freed the nobles from compulsory service to the state and retained their right to land and soul ownership. The privileged and independent (financially and legally) position of the “noble estate” in Russian society was finally strengthened by the decrees of Catherine II, especially the “Charter to the nobility” of 1785. “Exempted from compulsory military service the nobles got the opportunity to arrange their estates, which become not only a source of livelihood, but gradually by the first quarter XIX centuries are turning into a special phenomenon of Russian culture, accumulating the energy of the people living in them and spreading

its influence on the surrounding provincial life.

In Russia, the nobility class was numerically small: the total number hereditary nobles, who lived in 371 proper Great Russian provinces of the European part of the country, amounted to only 274 thousand people. Of this number, only one third owned serfs. However, only nobles who owned

more than 100 souls of serfs, and there were only 18.5 thousand families in a multi-million Russia mid-nineteenth c.4 The middle nobility, which had from 100 to 1000 souls of serfs, was the most influential and active group. Living in the city in winter, it spent the warm months (about half a year) on its estates and, thus, was a kind of bridge between rural and peasant Russia and the culture of the contemporary West. It was from the ranks of the middle nobility that most of the prominent political and cultural figures emerged. tsarist Russia in the 19th century “Nobles of average income were most interested in culture - literature, theater, painting, music, history, socio-political theories. Russian culture is largely generated by this layer of the nobility in 18-19 thousand families, from whose ranks the talents came out.

From the second half of the XVIII century. in the Russian provinces, an unprecedented growth in estate construction begins. "Those who were able to afford, arranged their estates, guided by European fashion and their own passions." Manor XVIII-XIX centuries. is “not only a place to live, but also a special world that has concentrated the spiritual values of the century. It is in estates, far from the bustle of the city, that libraries begin to take shape. and portrait galleries.; collections of physical and astronomical instruments, ancient coins and minerals. The estate environment made it possible to develop such a unique phenomenon of Russian culture as a fortress theater”6. O.S. Evangulova. With all the costs of serfdom, the peasants, thanks to direct, close and long-term contact with people from the "educated estate" in the conditions of estate life, were somehow affected by the influence of higher mental development, education, both humanitarian and professional, more civilized

forms of life. “As it may seem. strange, - writes Yu.M. Lotman, - it should be said that serfdom also had some positive aspects for the history of Russian culture as a whole. It was on it that rested, albeit fundamentally perverted, but still a certain independence of the nobles from power - something without which culture is impossible.

Gradually, the idea of the high dignity and responsibility of the title of landowner spread among the nobles, became a kind of ideal of patriotic service, which N.V. Gogol ("Russian landowner" in "Selected places from correspondence with friends", second volume " dead souls”), Slavophiles (for example, A.S. Khomyakov in “A Conversation in the Moscow Region”, L.N. Tolstoy (the image of Nikolai Rostov as a “master” in the Bald Mountains in the epilogue of “War and Peace”). A.S. Pushkin also said this beautifully: “The title of a landowner is the same service. on foot, the neglect in which we leave

our peasants, unforgivable."

In "Essays on the Past" (1910-1911) M.O. Gershenzon, with nostalgia inherent in the “groundlessly” intelligent Silver Age, reproduces the life and customs of the estate life in Dolbin (the estate of the Slavophils Kireevsky - O.B.) and connects the emergence of a special type of cultural figures precisely with this way of life. So, the parents of Ivan and Peter Kireevsky connected “with wonderful soil. education": knowledge of several foreign languages, ability to play music, correspondence with eminent figures Western European culture, medicine and natural sciences, love of fiction, etc. At the same time, in Dolbin, “that closeness of the estate with the people, that open tributary folk element into the life of the master, who

distinguished the landlord life of the old time. Brothers Kireevsky, according to M.O. Gershenzon, were "outgrowths" of "a whole culture" - "the culture of the old local nobility, not yet cut off from the people's soil, on the contrary, in many ways close to it and consciously cherishing this closeness. It is not surprising that in Slavophilism as a whole “the element of the people found its voice”, that its representatives “were in their thinking channels through which The groundwater, the worldview of the Russian people”10, in other words, the Russian national-religious “tradition”.

Slavophilism was, perhaps, the most striking and direct expression of the "estate culture", but in many respects it also determined the worldview of the nobility of Western orientation (for example, the work of A.I. Herzen and F.M. Dostoevsky in the 1840s, I.S. Turgenev, M.E. Saltykov-Shchedrin in the 1850s, the poetry of N.A. Nekrasov, etc.). Moreover, V.G. Shchukin notes that it was Westerners who made a decisive contribution to the creation of the “estate text” of Russian literature11, which served as a serious help for the appearance in Russia XIX V. a whole layer of intellectually independent individuals-personalities. In Spassky-Lutovinovo (Turgenev's estate - O.B.) and at a dacha in Sokolov (Herzen's estate - O.B.), attempts were made practical application, including in relation to people from the people (for example, the story of Turgenev<^орь и Калиныч»), «главного идеала западников - мечты об уважении к достоинству отдельно взятой человеческой личности, которое и составляет главную цель исторического прогресса»12.

Of course, the era of “estate culture” in Russia also had rather gloomy sides, which were also multifacetedly reflected in Russian classical literature (in the works of Pushkin, Gogol, Turgenev, Nekrasov, N.S. Leskov, F.M. Dostoevsky and many others). Blatant social inequality, numerous abuses of the landowners, the arbitrariness of the authorities

ties in relation to the peasants - all this took place, but could not cross out the fact that it was within the framework of the "estate culture" that historically, empirically, practically, and not speculatively, there was a religious-moral and cultural-psychological reunification of the two parts of the Russian nation, separated by Peter's reforms: the people and the "educated class". National unity, although based on social injustice (serfdom), existed in practice for about half a century of modern Russian history: from the beginning of the 19th century. (the era of romanticism with its cult of national identity, which prompted the Russian nobility to turn to their own national origins, which means to look at the peasants not only as a labor force, but also as the keepers of "tradition") - until 1861.

It is especially important to emphasize that a Russian cultural figure from the local nobility, the fruit of the "estate culture", a typical Russian classic writer, combined, like P.V. Kireevsky, "a lively mental interest" with "strong" land for its own land, "- some kind of in-

stinctive patriotic conservatism. The "world consciousness of the Russian people" (i.e., "tradition") was rationalized, framed and developed by means of European theoretical and artistic thought, became not only a Russian national value, but the property of all cultural mankind. It became the subject of reflection not only for the Slavophils, but together with them for the whole of Russian classical literature, even in the person of the authors of the Western orientation, which absorbed many features of Slavophilism14, apparently due to the latter’s rootedness in the “estate culture”. The “soil” of Russian classics, in our opinion, stems from this very source, it was the “estate culture” that created a counterbalance to the “abstract thought” of Western European origin, which was also perfectly mastered by the local nobility.

Russian classical culture, largely due to its "estate", built itself on the foundation of a super-personal Russian national-religious "tradition", with its semi-Christian-semi-pagan cult of the land, family, community, with its multidimensional worldview, irreducible to rational projections, with its living sense of the Divine presence. This, for example, can explain the appearance in the works of the Western atheist Turgenev of such profound images of Christian religiosity as Liza Kalitina in the novel "The Noble Nest", Lukerya in the story "Living Powers".

Thus, the quality of "soil" is directly related to belonging to the culture of "tradition". “The common people,” wrote K.S. Aksakov, not an “unconscious mass”, but “has deep basic convictions”, “this is a reasonable element, having a moral will”, he “is the guardian of tradition and the guardian of antiquity”, since “tradition, . the continuity of life is a necessary condition of life. However, he continues, the nationality (i.e., in his understanding, "soil") of literature is "not so much in the subject of the image" as "in the contemplation itself"16, i.e. in the author's point of view, in the degree of his immersion in the element of "tradition". It is therefore possible (if we continue the thought of K.S. Aksakov) to depict "alien forms" of life, while remaining "truly folk", as Pushkin's work was assessed by V.G. Belinsky.

The liberation of the peasants from serfdom in 1861 dealt a mortal blow to the Russian "estate culture": "despite the significance of their contribution to the national culture, the nobility in Russia could not adapt to the post-reform

As a result, another gap has formed in cultural life. Reflecting on the new situation, I.S. Aksakov wrote in the newspaper The Day (1862-1863): “Until now, our society has had a predominantly noble character; even our literature itself can be called in general a double

Ryan or bureaucratic. " With the abolition of compulsory noble service in 1762, this estate became predominantly a “landowning estate” and was separated from the rest of the “land” only by its privileges granted by the authorities, primarily the right to own peasants. Now the “self-destruction of the nobility as an estate” is taking place.

It is interesting to see how all of the above is refracted in Dostoevsky's novel The Teenager (1875). Here, the common denominator of the Europeanized noble-intellectual and patriarchal peasant worlds is the ideal of “good manners” or “order”. Everyone aspires to it: Versilov, Akhmakova, Makar, Sophia, Arkady., - but everyone puts a special content into it. We can touch upon the author's reflections on this concept in the preparatory notes for The Teenager: “Appropriateness. "You were looking for him." Acquired Rostovs. 19. According to the writer, the only truly national form that has developed in post-Petrine Russia is the life of the “ancient” nobility on their estates next to the peasants. European education was in contact there with an original patriarchal tradition. Thus, at least in part, the fatal split of the Russian nation caused by the reforms was overcome.

18th century In Russian literature, the pages of L.N. Tolstoy "War and Peace", dedicated to the life of the Rostovs in Otradnoye. In this estate, nobles and peasants are one family, they have the same values, common ideas about God and the meaning of life, about homeland and nature, about love and family. This is the world of “ancestral tradition and beautiful finished forms”, “order, . no longer prescribed, but finally survived by themselves”20. However, "War and Peace" is a historical novel, it tells about a time (1800-1810s), far removed from the era of Dostoevsky. After the abolition of serfdom in 1861, the local nobility began to degrade in socio-economic terms, the noble-peasant community was finally destroyed, and by the 1870s

ladies, the time of writing "The Teenager", Tolstoy's ideal of "beauty" is forever a thing of the past. This “beautiful type no longer exists in our time”, one can write about him only “in a historical way”,21 Dostoevsky summarizes through the mouth of one of the characters in his novel. That is why each of the heroes of "The Teenager", in the era of "general disorder and chaos", struggles to find the lost ideal, "guessing and. making mistakes”22 together with its creator.

Anticipating the reproach in the depiction of the estate life of the XIX century. in "idyllic colors", we note that this article is just an attempt to achieve a balance in understanding this phenomenon. For many decades, the emphasis was only on its negative aspects, primarily on serfdom, moreover, on its abuses. Other, undoubtedly positive for Russian culture, aspects of the life of the nobility and estates remained completely aloof: the return of the “educated estate” to the land, to the people, to national roots, the educational and protectionist activities of the nobles on their estates, an example of competent management, etc. Of course, cultured, enlightened and humane landlords were not so common among the landowners, but not so rare; in any case, many representatives of Russian classical culture were like that: A.S. Khomyakov, Kireevsky, N.P. Ogarev, E.A. Baratynsky, B.N. Chicherin, F.I. Tyutchev, L.N. Tolstoy, etc. As the modern historian S.D. Domnikov, the estate ideal of the “common good” was “to some extent shared in practical life by all Russian noble landowners,

who decided to devote themselves to the economy. Yes, and in the Russian literature of the XIX century. there was not only a negative image of the relationship between peasants and landowners. The idea of class unity permeates many of the works of G.R. Derzhavin, V.T. Narezhny, Vl. Sollogub, N.V. Gogol, L.N. Tolstoy to "Confession", Pushkin also has it - albeit only in the moral and psychological aspect.

In a certain sense, the literature of the nobility, the Russian classics, can, paraphrasing the famous poem by Anna Akhmatova, be called a “flower” that grew out of the “litter” of serfdom24. With the massive ruin of the nobility and the decline of the "estate culture" in the second half of the 19th century. the great Russian literature of the 19th century is also gradually fading away. In the 1860s a new leader is coming to the forefront of the cultural life of Russia - the intelligentsia, with its dualistic mentality, ignorance of village life, abstract (speculative), unlike the estate nobility, idea of the peasantry, disregard for "tradition" along with social sympathy for the people, hostility to noble culture. In the series of articles "Russian Nile" V.V. Rozanov notes that in the 1860-1870s. in Russia "a completely new person was born anew, who had not been in Russian history before", "was born, and not transformed from the former, for example, a person of the 40s." He was a "natural man", "freed from all the traditions of history"25. Here, the absence of continuity between the noble and intelligentsia types of culture is precisely noted, and more specifically, between the noble "ideological" (a man of the 1840s, the type of Turgenev's Rudin, who, despite the proclaimed "advanced" ideas, in practice still could not take the girl away from her home without parental blessing) and intellectual "ideology" (when "ideological" ceased to be restrained by traditions, t .e. "tradition").

In 1905, in connection with the opening of the historical

art exhibition of Russian portraits, for the preparation of which he traveled about 100 landowners' estates, S.P. Diaghilev delivered the following speech: “Don't you feel that the long gallery of portraits with which I have tried to populate. halls of the Tauride Palace - there is only a grandiose and convincing result, summed up by a brilliant, but, alas, dead period of our history<.>The end of life is here.

Deaf boarded-up majorates, palaces terrible with their dead splendor, strangely inhabited by today's nice, average people who cannot bear the burden of former parades. It is not people who survive here, but life survives. And so. I am completely convinced that we live in a terrible

era of a turning point, we are condemned to die in order to let a new

culture..."

The picture of the degeneration of the noble estate was painted by I.A. Bunin in the stories "Village" (1909-1910) and "Sukhodol" (1911). “Nearby, the landowners are so needy that they sit without bread for three days, they sold the last vestments from the icons, insert broken glass, there is nothing to fix the roof; windows are plugged with pillows, and on the floor, like rain, trays and buckets are placed, - it pours through the ceilings as if through a sieve. ”, - the hero of the Village, Tikhon Krasov, thinks to himself. He himself, a wealthy shopkeeper, the grandson of a serf, “finished off” the descendant of the impoverished Durnovo, his former masters, “a full, affectionate barchuk, bald at the age of twenty-five. And the peasants gasped with pride when he took Durnov's estate: after all, he almost

the whole Durnovka consists of the Krasovs!”

The degeneration of the nobility by the beginning of the twentieth century. accompanied by the degradation of peasant Russia. Pushkin wrote about the interdependence of the well-being of peasants and nobles in his Journey from Moscow to St. Petersburg (1834): “The fate of the peasant is improving from day to day as enlightenment spreads. The well-being of the peasants is closely connected with the well-being of the landowners; this is obvious to everyone." With Bunin, the village of Durnovka, having lost the once more or less effective care of the landlords, is the center of savagery, ignorance, terrible animal life, cruelty, and vice; the disunity of the peasants is depressing. The new owner of Durnovka, a native of his own milieu, arouses envy and hatred among the inhabitants; however, Tikhon pays his countrymen the same coin

toy: "zhivorezy", "to hell with no good people!" dissonance, echo

of a bygone era, music sounds in this gloomy and hopeless world, resounding from the old manor house of the Kazakovs: “from the dark open windows, from behind the iron fly screens, a piano rattled, covered with a magnificent voice, intricate vocalizations that did not go at all either to evening or to the estate”, on the old linden alley of which -

"dirty sand"

In Sukhodol, the autobiographical narrator, a descendant of the Khrushchev nobles, speaks on his own behalf about the fate of the nobility and the "estate culture" with its light and dark sides: "in half a century, an entire class has almost disappeared from the face of the earth,. so many of us have degenerated, gone mad, laid hands on ourselves, drunk ourselves, gone down and just got lost somewhere! ... we do not have even the slightest accurate idea of the life of not only our ancestors, but also great-grandfathers,. every day it becomes more and more difficult for us to imagine even what was half a century ago

ass!" Although Bunin focuses on the negative aspects of the "estate culture" of the epoch of serfdom (Durnovo - in "The Village" - hunted the great-grandfather of the Krasov brothers with greyhounds; Khrushchevs - in "Sukhodil" - "driven" serfs into soldiers, intimidated their wives, etc.), nevertheless, he shows that the old estate is a common home for nobles and peasants:

“The servants, the village and the house in Sukhodol were one family”, and even, often, in a direct, consanguineous relationship. The writer talks about the commonality of the national character, which was equally manifested among masters and serfs, about a single system of values for both, in the end - about their common fate, determined by "tradition" and an inextricable connection with the now devastated estate. People from the people, according to Bunin, were far from being only the suffering side in the estate symbiosis: for example, Gervaska and Yushka psychologically dominated their masters, the “former slave” Natalya owes all the “higher” order of her soul to the Sukhodolsk bars.

But now, the narrator states, nothing is left of this culture: “the place where the Lunevskaya estate stood was plowed up and sown a long time ago, as it was plowed up, the land was sown on the sites of many other estates”, “the Sukhodolskaya estate is already completely empty”. Even the graves of great-grandfathers were lost; to revive at least some memory of the past, "on-

to make an effort." So, the thread of "tradition" is broken. There is no continuity between the participants in the "estate culture" and their descendants, who merged with the intelligentsia (for example, the last owner of the Sukhodol estate at the end

XIX century, “having cut down the last birches in the garden, selling almost all the arable land in parts, he left it. - went to the service, entered the conductor on

railroad").

The intellectual position of the beginning of the 20th century. in relation to the noble culture, it is clearly expressed in the already mentioned “Essays on the Past” by M.O. Gershenzon. In conclusion of the story about P.V. Kireevsky and his family, the author writes: “It is difficult for us, the current ones, to understand Slavophilism, because we grew up in a completely different way - catastrophically<.>each of us does not grow naturally out of the culture of the parental home, but makes a dizzying leap out of it. Entering into independent life, we usually no longer have anything hereditary. I don't

I know which is better: whether this groundless flexibility or the tyranny of tradition. This state of affairs is also confirmed by the memoirs of Andrei Bely "At the Turn of Two Centuries" (see "Introduction", "Children of the Frontier" from Chapter 3, "Struggle for Culture" from Chapter 4). “Static, bias, routine, vulgarity, limited horizons”36 - this is how the author characterizes the family and professional circle of his father, Professor Bugaev, a circle with which he breaks sharply.

From the end of the 19th century “estate worldview”, which is based on “a sense of continuity of generations”, “rootedness of a person in the history

richeskoy soil", is replaced by "dacha outlook", exhaustively reflected in the work of A.P. Chekhov, A.M. Gorky and others.

However, the “feeling of the real destruction of the estate” paradoxically contributed in the Silver Age to the “resurrection of the estate theme”, which constituted a “powerful layer” of the literature of this era38. In July-September 1910, a special issue of the magazine "Old Years" dedicated to the estate was published, with a programmatic introductory article by N. Wrangel "Landed Russia"; artists from the world of art (L. Bakst, M. Dobuzhinsky, A. Benois) work hard on the picturesque image-stylization of the Russian estate; in 1914, the journal "Capital and Estate" was established, on the instructions of which G.K. made his famous detour of provincial Russia. Lukomsky. All these topics and undertakings can be combined with the term "passeism" (A.N. Benois), which implies an attempt to "live in the past",

"passionate preference for the past over the present". In “passeism”, in our opinion, the tendency of the intelligentsia culture of the Silver Age to the noble manor “soil”, which the Silver Age itself no longer possessed, was expressed.

The nostalgic break of this era with the nobility and estate culture was expressed in 1912 by N.A. Berdyaev: “We have no return to the Slavophil comfort, to the life of the landowners' estates. Our estates have been sold, we have broken away from everyday ties with the land. But we vividly feel the beauty of these estates and the nobility of other feelings associated with them. Berdyaev clearly reflected the fundamental differences between the worldview foundations of classical Russian culture of the 19th century. and culture of the contemporary Silver Age. Thus, contrasting the “strong, folk, earthy, organic” beginning of Slavophilism with its contemporary “airiness”, noting the “religious groundlessness” even of the “mystical” (not to mention atheistic) intelligentsia of the early 20th century, the philosopher speaks of the “limitedness” of Khomyakov’s worldview: “Under

the earth did not burn with him, the soil did not tremble, ”as under the figures of the Silver Age; in Khomyakov's ideas "the earth element predominates too much over the air element; “These people lived in the present, . believed in the organic growth of the future.” Berdyaev practically denies the foundations of the Russian "tradition", the main features of which Khomyakov saw in the family and community. “The Russian spirit,” continues the philosopher of the early 20th century, “is alien to petty-bourgeois limited nepotism, alien to family construction”; sobornost as "spiritual collectivism" is not tied, in his opinion, to the rural community, which is just a "temporary and changeable form of social life." The Slavophiles, says Berdyaev, "have not expressed all the features of the Russian and Slavic character"; in favor of settling down, they did not pay attention to the "eternal wandering" of the Russians, their "rebellion and rebelliousness." And this is the defining feature of the Russian national character - "apocalyptic", "search for the City of the Future"; The “great truth of the Russians”, not understood by Khomyakov (and therefore, according to Berdyaev’s logic, by all Russian classics of the 19th century as such, with the possible exception of Dostoevsky), “is that they cannot come to terms with this earthly city”, “that they seek the Heavenly Jerusalem descending to earth. In this, the Russians are radically different from the people of the West,

perfectly settled and contented, having their own city.

We can say that the revolutionary upheavals in Russia in the first decades of the 20th century. in many respects they were the result of the described socio-cultural "groundlessness" of the Silver Age, the installation of this era on apocalyptic "catastrophism".

1 Shchukin V. Russian genius of enlightenment: research in the field of mythopoetics and the history of ideas. M., 2007. S. 206.

2 Dmitrieva E., Kuptsova O. The life of the estate myth: lost and found paradise. M., 2003. S. 16-17.

3 Okhlyabinin S. Everyday life of a Russian estate of the 19th century. M., 2006. S. 11-12.

4 See: Ibid. pp. 149-150.

5 Ibid. S. 13.

6 The World of the Russian Estate in the Literature of the 18th - Early 20th Centuries: Reader / comp. and intro. article by M.D. Kovalev. M., 2006. S. 10-11.

7 Evangulova O.S. Artistic "universe" of the Russian estate. M., 2003. S. 25.

8 Lotman Yu.M. Conversations about Russian culture. Life and traditions of the Russian nobility (XVIII - early XIX century). SPb., 1994. S. 28.

9 Cit. Quoted from: The World of the Russian Estate in the Literature of the 18th - Early 20th Centuries. S. 25.

10 Gershenzon M.O. Griboedovskaya Moscow. P.Ya. Chaadaev. Sketches of the past. M., 1989. S. 319, 317, 319, 349.

11 See Schukin V. Decree. op. S. 326.

12 Shchukin V. Between the poles: about the organic nature and fatefulness of Russian Westernism // Bulletin of Europe. 2002. No. 7-8. P.184.

13 Gershenzon M.O. Decree. op. S. 319.

14 See about this: Sukhov A.D. Khomyakov, philosopher of Slavophilism. M., 1993. S. 81-85.

15 Aksakov K.S. Aesthetics and literary criticism. M., 1975. S. 375, 380.

16 Ibid. S. 380.

17 Lotman Yu.M. Decree. op. pp. 27-28.

18 Aksakov I.S. Why is it so hard to live in Russia? / comp. and intro. article by V.N. Grekov. M., 2002. S. 393-394, 623-624, 633.

19 Dostoevsky F.M. Complete works: in 30 volumes. L., 1972-1990. T. 16. S. 441.

20 Ibid. T. 13. S. 453.

21 Ibid. S. 454.

22 Ibid. S. 455.

23 Domnikov S.D. Mother Earth and the Tsar City: Russia as a Traditional Society. M., 2002. S. 569.

In support of this idea, let us draw a parallel drawn by Yu.M. Lotman between the noble culture of Russia in the era of serfdom and the culture of ancient democracy in classical Athens: “It would be strange to embellish the slave system and assume that it was not associated with monstrous abuses. But it would be no less strange, looking at the statues of Phidias and Praxiteles, reading Sophocles or Euripides, all the time to say: "This is all due to the labor of slaves." The slave-owning ancient society created a universal culture. We have no reason to forget what the transformation of the nobility into a closed ruling class cost Russia, but there is no reason to forget what the Russian nobility culture gave to Russian and European civilization. (Conversations about Russian culture. S. 40-41).

26 Dmitrieva E.E. Russian estate: the end of the golden age // Eve and frontiers. Types of frontier epochs - types of frontier consciousness: materials of the Russian-French conference: in 2 hours. Part 1. M., 2002. P. 286.

27 Bunin I.A. Light breathing: stories; stories. M., 2006. S. 323.

28 Pushkin A.S. Complete works: in 9 volumes. T. 5. M., 1954. S. 169.

29 Bunin I.A. Decree. op. S. 431.

30 Ibid. S. 393.

31 Ibid. S. 492.

32 Ibid. S. 444.

33 Ibid. S. 492.

34 Ibid. S. 493.

35 Gershenzon M.O. Decree. op. pp. 315-316.

36 Bely A. At the turn of two centuries. M., 1989. S. 40-41.

37 Dmitrieva E., Kuptsova O. The life of the estate myth. S. 161.

38 Dmitrieva E.E. Russian estate: the end of the golden age // Eve and frontiers. Part 1. S. 287.