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Zeitschriftenartikel zum Thema „Gumileva“

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Veröffentlicht am 26. Juli 2024

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1

Qin, Li. „Reception of L.N. Gumilev’s ideas in Russian literature of the turn of the 20th – 21st centuries“. OOO "Zhurnal "Voprosy Istorii" 2023, Nr. 2-2 (01.02.2023): 234–43. http://dx.doi.org/10.31166/voprosyistorii202302statyi22.

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The article deals with the reception of L.N. Gumilev's views in the Russian literature of the 20th-21st centuries. The relevance of the study is due to the wide spread of Gumilev's views in the post-Soviet space and the presence of a wide creative reception of them in fiction. The article makes a conclusion about the variability of the creative reception of the views of Gumilev in historical novelism: schematic with the updating of history and the acceptance as a philosophy of history, when the author, avoids updating history, using Gumilev's concept to convey the dynamics of the historical process.

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2

Yakubovskaya, Ksenia A. „French Translations and Lifetime Publications of Nikolai Goumilev: А Dialogue with the French reader. Part One“. RUDN Journal of Studies in Literature and Journalism 27, Nr. 2 (06.07.2022): 323–44. http://dx.doi.org/10.22363/2312-9220-2022-27-2-323-344.

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This article examines in detail the circumstances of the creation of all Gumilev’s French texts known today. The research focuses on Russian-French literary relations at the beginning of the 20th century, the chronological order of Gumilev’s Russian poems and their French versions, the textual features and particularities of the translations attributed to Gumilev and the history of their publication. Particular attention is paid to Gumilev’s desire to enter the circle of French writers, thanks to his acquaintance with René Ghil, and then to determine the perception of his work in France through his acquaintance, correspondence and subsequent cooperation with Jean Chuzeville. The article presents an analysis of the selection principle of poems, both those translated for the “Anthology” and those featured in Gumilev’s notebooks, as well as the approach to the translation of poems in verse or prose. In conclusion, possible explanations of why Nikolai Gumilev combined his (alleged) self-translations in a notebook just before his return from France to Russia are given.

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3

Kenderdine, T. „Eurasianism and Post-Soviet Political Geography“. MGIMO Review of International Relations 13, Nr. 4 (04.09.2020): 258–68. http://dx.doi.org/10.24833/2071-8160-2020-4-73-258-268.

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Books review: Bassin M. The Gumilev Mystique: Biopolitics, Eurasianism, and the Construction of Community in Modern Russia. Cornell University Press, 2016. 400 p.; Bassin M., Pozo G. (eds). The Politics of Eurasianism: Identity, Popular Culture and Russia's Foreign Policy. Rowman & Littlefield, 2017. 384 p.; Clover Ch. Black Wind, White Snow: The Rise of Russia's New Nationalism.Yale University Press, 2017. 360 p. The review considers three works on Eurasianism, the theoretical geography of Lev Gumilev and contemporary Russian ethnonationalism. It places the reviewed works in the context of the historical ideological evolution of Eurasianism. The principal argument in all three reviewed texts is that there are three forms of Eurasian ideology: classical Eurasianism, Gumilevian Eurasianism and neo-Eurasianism. This essay argues that instead of a rank appropriation of Eurasian ideology into contemporary Russian ethnonationalist discourses, there remains a great intellectual and theoretical power in Gumilevian Eurasianism that could yet be applied to contemporary Eurasian and Russophere geographies in a more positive and empowering manner than the current misappropriated form of Russian ethnonationalist Eurasianism. While neo-Eurasianism is a misappropriation of Gumilevian Eurasianism, a revival of a new fork of neo-Gumilevian Eurasianism could diffuse the contemporary Russian misappropriation and return to a more objective and inclusive Eurasian ideology.

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Racyn, Michal. „Šestisetleté výročí bitvy na Kulikovském poli: Rusofobie a eurasijství L. N. Gumileva v 80. letech 20. století“. Studia historica Brunensia, Nr. 2 (2021): 261–75. http://dx.doi.org/10.5817/shb2021-2-14.

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5

Anemone, Anthony. „Konstantin Vaginov and the Death of Nikolai Gumilev“. Slavic Review 48, Nr. 4 (1989): 631–36. http://dx.doi.org/10.2307/2499787.

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In his “Poetic Responses to the Death of Gumilev,” Ivan Martynov has chronicled the repercussions of Gumilev's execution by the Cheka in August 1921 in the poetry of his contemporaries. Martynov recalls those poets who remained faithful to Gumilev and marked his death with memorable poems as well as the opportunists who publicly and loudly praised his executioners. Among those who betrayed Gumilev for selfish reasons, Martynov cites such former close friends as Elizaveta Polonskaia, Mikhail Zenkevich, Larisa Reisner, and Sergei Gorodetskii. Their cynicism and cowardice were, however, more than offset by the loyalty and resourcefulness of, among others, Anna Akhmatova, Georgii Adamovich, Nikolai Otsup, Ida Nappel'baum and Irina Odoevtseva. Despite the very real danger, these poets refused to renounce Gumilev in public. Because the Soviet censor would allow no overt references to Gumilev, much less poems in commemoration of his death, his friends were able to refer to him only obliquely in the months following his execution.

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6

Parastatov, Stavris. „Eurasianism Today and What Lev Gumilev Was Right About“. Balkanistic Forum 30, Nr. 3 (05.10.2021): 303–13. http://dx.doi.org/10.37708/bf.swu.v30i3.17.

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Lev Gumilev, the son of the famous Russian poets Nikolai Gumilev and Anna Akhmatova, according to all the canons of history, had to remain in the shadow of his great parents. However, Lev Gumilev went down in history as a very outstanding personality, the author of the original idea of the birth and development of ethnicities, which was called the “passion” theory of ethnogenesis. This theory causes great controversy about its scientific nature to this day. Lev Gumilev developed his theory within the framework of the concept of Eurasianism. Among the wide variety of Eurasian peoples, Gumilev saw a common ethnic origin, common stereotypes of behavior that could lead to the geopolitical unity of the territory inhabited by them. At the end of the last century, primordialism in ethnology was rejected by the majority of the scientific community, and Gumilev’s ideas were criticized. However, last years the Eurasianist ideas of Lev Gumilev are experiencing a new wave of importance in connection with the strategic path of development that the Russian Federation has chosen for itself, which is progressively building the United Eurasian Community.

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7

Ustinovskaya, Alena. „ПЕРЕВОД КАК ДИАЛОГ ТРАДИЦИЙ И КУЛЬТУР («АНАКРЕОНТИЧЕСКАЯ ПЕСЕНКА» Н. С. ГУМИЛЕВА)“. Проблемы исторической поэтики 18, Nr. 4 (November 2020): 288–305. http://dx.doi.org/10.15393/j9.art.2020.8722.

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The article is devoted to the analysis of the Anacreontic Song by Théophile Gautier, translated by N. S. Gumilev, which is examined against the background of the Russian and global Anacreontic tradition. Imitation of Anacreon is rooted in antiquity: his figure became a symbol of light lyric poetry that glorified sensual pleasures. Anacreon’s own legacy is not as extensive as pseudo-Anacreontic poetry: this tradition is present in English, French, German, Italian and Russian literature. In the process of translating Odelette anacréontique by Théophile Gautier, Gumilev enters into intercultural and inter-traditional communication: his translation is a dialogue with both the French poet and the Anacreontic and pseudo-Anacreontic genre tradition. Despite the statements N. S. Gumilev proposed in his theoretical works on translation issues, which stated that it is necessary to rely on the original text during translation, and that deviations and loose retellings are unacceptable, in some cases he still departs from the original text, deliberately building the subtext of the poem that is absent in the original. Gumilev’s translation makes Gautier’s poem “more Anacreontic” than the original: Gumilev intensifies the motives of love, pleasure, sensual pleasure that are significant for pseudo-Anacreontics, introduces the image of wine as a symbol of love that was absent in the original. Gumilev’s translation solutions considered in the article represent a kind of editing of Gautier’s text that approximated it to the complex of motives traditionally associated with the work of Anacreon.

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8

Man', M. „MODERN BRANDING AS A RETHINKING OF THE THEORY OF LUXURY CONSUMPTION BY V. SOMBART“. Izvestiya of the Samara Science Centre of the Russian Academy of Sciences. Social, Humanitarian, Medicobiological Sciences 25, Nr. 95 (2024): 96–101. http://dx.doi.org/10.37313/2413-9645-2024-26-95-96-101.

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The views of the classic German sociologist W. Sombart regarding the social practices of luxury consumption are of undoubted scientific interest. The article, in relation to modern realities, examines the psychological types identified by Sombart that are predisposed to promoting the bourgeois way of life. Sombart's ideas regarding the ideological component of Western European capitalist entrepreneurship, revealed as a unity in the entrepreneur of the images of a conqueror, organizer and merchant, which has a mythological nature in Anglo-Saxon culture, are also being developed by modern researchers (the American anthropologist D. Graeber, for example). Comparison of Sombart's ideas with the views of M. Weber, L.N. Gumileva reveals aspect of inequality of behavioral inclinations within a nation and the inequality of expression of such inclinations between nations, which in no way contradicts modern science and ethics, since it can relate to the parameters of the distribution of types of temperament, and could also turn a material for the development of ethological studies of behavioral stereotypes, which are not enough in modern stage of science development

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9

Bassin, Mark. „NurtureIsNature: Lev Gumilev and the Ecology of Ethnicity“. Slavic Review 68, Nr. 4 (2009): 872–97. http://dx.doi.org/10.1017/s0037677900024566.

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In this article, Mark Bassin explores Lev Gumilev's theory of ethnicity. Developing his ideas in the context of post-Stalinist debates about the relationship of society to the natural world, Gumilev maintained that theetnoswas a wholly natural, quasi-biological entity. Although this naturalism involved an important genetic dimension, Gumilev denied that ethnicity was determined by race and emphasized instead its ecological quality as an organic part of biogeocenoses or natural-landscape ecosystems. Although he remained marginalized in his day by the Soviet ethnographic establishment, his essentialist perspective is powerfully appealing for post-Soviet audiences, who find his “ecology of ethnicity” singularly useful for the purposes of ethnopolitical discourse.

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10

Saraev, Andrei. „“The Magic Palimpsest” On the Signifi cance of L.N. Gumilev’s Poetry and Legacy“. Almanac “Essays on Conservatism” 2 (15.08.2023): 368–400. http://dx.doi.org/10.24030/24092517-2023-0-2-368-400.

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L.N. Gumilev belonged to the very small group of the children of the Silver Age in Russian culture, and the fi rst three decades of his own adult life (until the early 1960s) he particularly devoted to writing poetry. The literary heritage of L.N. Gumilev’s has been preserved only fragmentarily and does not refl ect the full range of his interests – neither in subject matter, nor in genres (the prosaic works have not been basically preserved). However, the extant works make it possible to establish a direct connection between the poetic work of L.N. Gumilev and the tradition of the Silver Age, from which he drew many images and plots. The greatest infl uence on Gumilev Jr. was exerted by the works of his father, N.S. Gumilev. Moreover, in the proper scientifi c heritage of L.N. Gumilev poetry also constitutes a separate layer: these are both poetic allusions and direct quotations of poems, including those of the Silver Age. Often in his scientifi c works L.N. Gumilev embarked on an intellectual game, which, despite the outward lightness of his language, hid second and even third layers of meanings from the mass reader, like the shadows of former texts in old parchment manuscripts (palimpsests). Thus, throughout his scholar and creative life L.N. Gumilev was accompanied by the proper ‘poetic image of the historian’. This is a kind of the alter ego of the author, and in unraveling it, it is important to understand that for Gumilev the presence of science in poetry and of poetry in science was quite organic.

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11

Chevtaev, A. A. „ON PUSHKIN’S REMINISCENCE IN “THE TALE OF KINGS” BY N.S. GUMILEV“. Culture and Text, Nr. 53 (2023): 48–61. http://dx.doi.org/10.37386/2305-4077-2023-2-48-61.

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The article is devoted to the comprehension of one plot-fabula lacuna in early neo- romantic poem “The Tale of Kings” (1905) by N.S. Gumilev, which is one of the first experiments in constructing Gumilev’s mythopoetics. The analysis of this work reveals the presence of A.S. Pushkin’s reminiscence, referring to the poetics of “The Tale of the Golden Cockerel” in its structural and semantic organization. The plot death of the heroes of Gumilev’s poem, explained by means of Pushkin’s pretext, contributes to the mythologization of “eternal femininity” as a sacred and fatal principle in the structure of the world order. It is concluded that the reminiscence, referring to Pushkin’s fairy tale, in Gumilev’s poem becomes a marker of the universality of the manifestation of passion and the absolutization of the fatal “femininity”.

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12

Gullette, David. „A State of Passion: The Use of Ethnogenesis in Kyrgyzstan“. Inner Asia 10, Nr. 2 (2008): 261–79. http://dx.doi.org/10.1163/000000008793066768.

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AbstractThis article analyses former President Askar Akaev's use of ethnogenesis, a theoretical approach concerned with demonstrating continuous social groups and group identity, in his nation-building campaign. In particular, it examines the president's sympathy for the work of Lev Gumilev, a prominent ethnogenetic theorist, and the ways he combined this with people's understandings of their ancestors. Akaev promoted the image of ancestors through Gumilev's concept of passionate energy. This is demonstrated through two commemorative ceremonies to ancestors. A further comparison between Gumilev's concept of 'passion' and charisma reveals other characteristics in the Kyrgyz nation-building campaign and how it attempts to influence people's everyday lives.

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13

Panarin, Sergei, und Viktor Shnirelman. „Lev Gumilev: His Pretensions as Founder of Ethnology and his Eurasian Theories“. Inner Asia 3, Nr. 1 (2001): 1–18. http://dx.doi.org/10.1163/146481701793647732.

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AbstractThis paper takes a critical look at the work of the extraordinarily popular historian Lev Gumilev. Writing in late Soviet times, Gumilev has become virtually a cult figure in Russia after his death. He took up the ideas of the Eurasianists of the early twentieth century, according to whom Russia's destiny is to be a Eurasian power, and he reconfigured them as a ‘scientific’ theory of ethnos. The ethnos is supposed to be a ‘biological’ entity determined by its place in the natural environment, but at the same time, inspired by a few innovative leaders, each ‘ethnos’ has its special time of intense flowering (which Gumilev called ‘passionary’). The article examines the contradictions in Gumilev's theories and its methodological flaws. It endswith a discussion of the political implications ofGumilev's popularity in post-Socialist Russia. He is not only admired by semi-educated people but is also legitimised by sections of the academy (a university is named after him in Kazakhstan). It is argued that his work lends a spurious credence to nationalismand anti-semitism.

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14

Kulikova, E. Yu. „Gumilev’s Trace in the Shanghai Marine Author B. Ya. Ilvov’s Story “The Flying Dutchman”“. Critique and Semiotics 38, Nr. 1 (2020): 363–74. http://dx.doi.org/10.25205/2307-1737-2020-1-363-374.

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The Shanghai writer’s story “The Flying Dutchman” by Boris Ilvov who became the successor of Nikolay Gumilev’s traditions is considered in this article. Gumilev turned out to be a favourite poet of Russian emigrants in the East, his fate and lyrics were a model for the creative intelligentsia of China. Ilvov reflected the “sea” line of Gumilev’s work, using motives and subjects close to him. The article analyzes the legend of the Flying Dutchman in Ilvov’s text. It is also noted that Ilvov not only reflected Gumilev’s images in his work, but also used Gumilev’s unusual appearance to create his character – “The Flying Dutchman”. Gumilev’s interest in other nations and countries makes it possible to see the features of an eternal tramp in his soul, and his attraction to the sea space relates to the characters of the Flying Dutchman legend. These motives and images, the poet’s personal experiences were picked up in Ilvov’s story – the story of how the black passion of a sailor-sinner settled in the heart of a Russian revolutionary. The East opens its saving and regenerating beginning, helping to clear the characters who are thirsty for light. Ilvov’s story, focused on Gumilev’s philo- sophical views and the poetics, allows us to see the metaphorically identified paths of Russian emigration, for whom the East becomes the beginning of a new life for.

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Anemone, Anthony. „Muza stranstvii Nikolaia Gumileva. By Apollon Davidson. Moscow: Nauka, 1992. 319 pp. Hard bound. - Nikolaj Gumilev and Neoclassical Modernism: The Metaphysics of Style. By Raoul Eshelman. New York: Peter Lang, 1993. 160 pp. Index. $30.80, paper.“ Slavic Review 54, Nr. 1 (1995): 232–34. http://dx.doi.org/10.2307/2501210.

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16

Pisarenko, Alena Yur'evna. „Motives and Images of Medieval Mysticism in the Works of Nikolai Gumilyov“. Litera, Nr. 8 (August 2023): 119–26. http://dx.doi.org/10.25136/2409-8698.2023.8.43754.

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This scientific article is devoted to the study of the influence of mystical motifs and images of the Middle Ages on the work of the Russian poet Nikolai Gumilev. The central task of the study is to analyze the specific works of the poet, in which the influence of mystical themes is most clearly traced. The article draws attention to various aspects of the interaction of mysticism and creativity, including structure, rhythm, language and images in Gumilev's works. The article uses methods of comparative analysis, textual interpretation and cultural and historical contextualization. Particular attention is paid to the reception of mystical elements in Gumilev's work among his contemporaries and critics, such as Marina Tsvetaeva and Anna Akhmatova. One of the conclusions of the study is that mystical motifs and images not only enrich Gumilev's creative world, but also serve as a key factor in the formation of his unique style. This, in turn, allows us to consider him one of the most significant and interesting authors of Russian literature of the early XX century. The novelty of the study is a detailed analysis of mystical elements in the context of Gumilev's general style and aesthetic principles, which was not previously considered in such completeness. These results may be useful for further study of the influence of mystical themes on Russian literature in general and on Gumilev's work in particular.

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Vakhitov, R. R., und A. E. Rodionova. „Lev Gumilev’s Naturalistic Conservatism. (Essays on the Conservative Thought in the USSR)“. Orthodoxia, Nr. 1 (03.12.2023): 10–31. http://dx.doi.org/10.53822/2712-9276-2023-1-10-31.

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The paper examines the views of the ethnologist, historian and philosopher Lev Nikolayevich Gumilev (1912–1992), the creator of the theory of ethnogenesis and the theory of passionarity. The scientist’s dramatic life journey, his political opinions and scientific concepts are discussed here. The paper also reconstructs Lev Gumilev’s political views based on biographers’ studies, memoirs about Lev Gumilev and his poems that were unpublished during his life. This entire process shows that from his very youth to the last days the scientist was a secret anti-Soviet, anti-communist, monarchist and Orthodox Christian, anti-Westerner and antidemocrat. The paper reveals how these views of his are connected with the theories of ethnogenesis and passionarity. The perception of the history of mankind as the development of ethnic groups excludes progressism and liberalism, since under this concept the history of mankind would cease to be perceived as a universal process involving traditional and modernist stages. At the same time, the doctrine of “fostering landscapes” created by Lev Gumilev suggests that every nation has its own system of values and standards of behavior, and their mechanical borrowing is impossible. It was from this point that Lev Gumilev drew his conclusions of anti-Western and Slavophile/Eurasian nature: Russia should not imitate Europe. It should follow its own way. However, the doctrine of the Slavic-Turkic symbiosis as the foundation of Russian civilization turned out to be a distinction between him and the Slavophiles. In addition, the liberal democracy of the Western type was seen by Lev Gumilev not as a universal value, but as a set of behavioral patterns and stereotypes in views typical only of the peoples of Western civilization. Finally, the scientist repeatedly emphasized the most important role of Orthodoxy in forming the Russian ethnicity. So, Lev Gumilev was a conservative thinker. His conservatism, however, was a kind of naturalistic, cosmic conservatism, akin to the teachings of Plato, Konstantin Leontiev and Oswald Spengler.

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Поздеев, Н. В., und Т. С. Екименко. „RECEPTION OF THE POEM “GONDLA” BY NIKOLAI GUMILEV IN SONATA NO. 4 FOR BAYAN BY KIRILL VOLKOV“. Music Journal of Northern Europe, Nr. 1(29) (04.04.2024): 50–69. http://dx.doi.org/10.61908/2413-0486.2022.29.1.50-69.

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Статья посвящена трактовке поэмы «Гондла» Н. Гумилёва в Сонате № 4 для баяна К. Волкова. Авторами охарактеризованы особенности композиторской интерпретации гумилёвского сюжета на основе его «вторичного» воспроизведения в музыке, выявлены рецептивные отношения сочинений. В работе приведён анализ литературного и музыкального сочинений. The article is devoted to the interpretation of the poem Gondla by N. Gumilev in Sonata No. 4 for bayan by Kirill Volkov. The authors define the features of the composer's interpretation of Gumilev's plot on the basis of its secondary reproduction in music, and reveal the receptive connections between the compositions. The paper provides the analysis of literary and musical compositions.

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Hazri, Tengku Ahmad. „Resurgent Tides of Nationalism“. ICR Journal 8, Nr. 1 (15.01.2017): 120–21. http://dx.doi.org/10.52282/icr.v8i1.218.

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In recent months, the rise of nationalism has been associated with the return of xenophobia, anti-immigration sentiments, populism and far-right, neo-fascist conservatism. In consequence, nationalism has been much maligned and made the scapegoat for Brexit, the rise of Donald Trump, ‘Putinism’ and China’s intransigence on issues like Taiwan. Putin’s expansion towards the East, for example, has been construed in certain media circles as a revival of Eurasianism, a policy advocated by Russian thinkers from Prince Nikolay Trubetskoy and Lev Gumilev to Alexander Dugin. Certainly, Putin’s 2012 allusion to Gumilev’s passionarnost (the Russian equivalent of Ibn Khaldun’s ’asabiyya) was taken to hint at a revival of Eurasianism.

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Filatov, Anton V. „The Personality of N.S. Gumilev as a Standard of the Main Character’s Behavior in V.V. Nabokov’s Novel The Eye“. Studia Litterarum 6, Nr. 2 (2021): 198–211. http://dx.doi.org/10.22455/10.22455/2500-4247-2021-6-2-198-211.

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The article considers the intertextual level of V.V. Nabokov’s novel The Eye. Particular attention is paid to the analysis of reminiscences and citations from N.S. Gumilev’s literary works, which were known and appreciated by V.V. Nabokov. It is proved that the mythologized image of the poet and warrior, as well as Gumilev’s characters, are the basis of the self-presentation strategy of Smurov, the central character of the novel. Being a creative person, he invents a fictional biography for himself in order to impress the society of Russian emigrants, especially the girl Vanya, with whom he is in love. However, numerous reminiscences to the Acmeist poet’s texts demonstrate an increasing discrepancy between the courageous and selfless characters of Gumilev and Smurov, who wants to look like a hero to the others, and not to be one in reality. The irony of Nabokov is that the real Smurov turns out to be a double of the comic character of A.P. Chekhov’s story Romance with Double Bass, also mentioned in the story, which is decrypted due to reminiscences on Chekhov’s works.

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Filatov, Anton V. „The Personality of N.S. Gumilev as a Standard of the Main Character’s Behavior in V.V. Nabokov’s Novel The Eye“. Studia Litterarum 6, Nr. 2 (2021): 198–211. http://dx.doi.org/10.22455/2500-4247-2021-6-2-198-211.

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The article considers the intertextual level of V.V. Nabokov’s novel The Eye. Particular attention is paid to the analysis of reminiscences and citations from N.S. Gumilev’s literary works, which were known and appreciated by V.V. Nabokov. It is proved that the mythologized image of the poet and warrior, as well as Gumilev’s characters, are the basis of the self-presentation strategy of Smurov, the central character of the novel. Being a creative person, he invents a fictional biography for himself in order to impress the society of Russian emigrants, especially the girl Vanya, with whom he is in love. However, numerous reminiscences to the Acmeist poet’s texts demonstrate an increasing discrepancy between the courageous and selfless characters of Gumilev and Smurov, who wants to look like a hero to the others, and not to be one in reality. The irony of Nabokov is that the real Smurov turns out to be a double of the comic character of A.P. Chekhov’s story Romance with Double Bass, also mentioned in the story, which is decrypted due to reminiscences on Chekhov’s works.

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Ефремова, Ирина Львовна. „THE PHENOMENON OF LEV GUMILEV IN THE POETIC SPACE OF THREE POETS“. Вестник Тверского государственного университета. Серия: Филология, Nr. 3(66) (06.11.2020): 41–49. http://dx.doi.org/10.26456/vtfilol/2020.3.041.

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В статье рассматривается поэзия Льва Николаевича Гумилёва как часть эстетического пространства трёх поэтов. Стилевое и мотивное сходство его стихотворных произведений с лирикой Анны Ахматовой и Николая Гумилёва объясняется не подражанием и не влиянием, а мировоззренческой общностью, восходящей к эстетической платформе серебряного века. Особое внимание уделяется самобытности поэзии Льва Гумилёва. The article is devoted to the poetry of Lev Nikolayevich Gumilev as a part of the aesthetic space of three poets. The stylistic and motivational similarity of his poetic works with those of Anna Akhmatova and Nikolai Gumilyov is explained not by the fact of imitation or influence, but by the similarity of the worldview that goes back to the aesthetic platform of the Silver Age. Special attention is paid to the originality of Lev Gumilev’s poetry.

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Porol, Polina Vadimovna, und Olga Anatolevna Porol. „From the search for the "quiet girl" in N. Gumilev's poetry“. Litera, Nr. 12 (Dezember 2023): 55–62. http://dx.doi.org/10.25136/2409-8698.2023.12.69122.

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N. Gumilev's appeal to the theme of China can be traced in a number of his poetic texts, the pinnacle of which can be called the cycle of poems "Porcelain Pavilion" (1918). The study examines one of the dominant Chinese images in N. Gumilev's poetry – the image of a Chinese girl, clearly visible among the space of poetic texts created by the poet – both Chinese and Russian. Special attention is paid to the interpretation of poetic works, the semantics and functioning of the image of a Chinese girl in the poet's perception are analyzed. During the research, the authors of the article turn to the cultural and historical realities of China, its philosophy and mythology. China and Russia are separated in N. Gumilev's mind and, at the same time, merged into one in a number of works. The reasoning and conclusions of the authors of the article are based on critical research, a comparison of two cultures. The analysis of poetic works was carried out in the semantic aspect using the search for textual parallels. The study was carried out using the structural-semiotic method. What was new in the work was the identification and interpretation of the image of a Chinese girl in N. Gumilev's poetry. During the research, the following poetic works were analyzed: "The Queen" (1909), "I believed, I thought..." (1911), "The Girl" (1912), "The Moon on the Sea" (1918), "The Road" (1918), "The Three Wives of the Mandarin" (1918). In the cycle "Porcelain Pavilion", the image of a Chinese girl occurs nine times. The genesis of the "quiet girl" in the poems under consideration is revealed. It was found that the image of a Chinese girl corresponds to the "canons of the image" of Nothing ("The Queen"). The image of a Chinese girl symbolizes the outcome of human existence in a world without God, without being in its highest sense ("I believed, I thought..."). In the poem "Moon on the Sea", as in the subsequent poems of the cycle "Porcelain Pavilion" ("Connection", "Poet", "House"), N. Gumilev adheres to the Chinese tradition, comparing the female image with the moon.

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Kovalenko, Alexander G., und Polina V. Porol. „Chinese Text in a Poem by N. Gumilyov“. RUDN Journal of Studies in Literature and Journalism 26, Nr. 3 (15.12.2021): 529–36. http://dx.doi.org/10.22363/2312-9220-2021-26-3-529-536.

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The article considers N. Gumilevs poem The Moon at Sea from the cycle Porcelain Pavilion. New in the work is the interpretation of the poem, the identification and explanation of the Chinese realities of N. Gumilevs poetic text. Revealed the original texts, which became the basis for the creation of N. Gumilevs poem The Moon on the Sea, considered a version of the poem, preserved in the poets manuscript. The authors reasoning and conclusions are based on critical research, which compares two cultures. The analysis of N. Gumilevs poem is carried out in the semantic aspect using the search for textual parallels. Interpretation of N. Gumilevs poem The Moon on the Sea allows, on the other hand, to approach the world outlook of the Silver Age culture, explains the genesis of the image of China in N. Gumilevs poetry.

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Pavlova, Tatiana, Lyubov' Gennad'evna Kikhnei und Mariya Yur'evna Kuptsova. „To the Historiosophical Searches of the Late Gumilev: the Conflict of the Old and New World Order in the "Zvezdnyi uzhas" ["Star Horror"]“. Litera, Nr. 7 (Juli 2022): 47–59. http://dx.doi.org/10.25136/2409-8698.2022.7.38425.

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The subject of the study is N.S. Gumilev's poem "Zvezdnyi uzhas" ["Star Horror"] - one of the poet's last works, which has ambivalent semantics and contains the potential of polyvalent interpretation. The object of the study is the conflict of the poem "Zvezdnyi uzhas", which has a historical meaning and casts light on the conflicts of the distant past. On the other hand, through the plot of the poem, the realities of the present and its perception by contemporaries at the junction of epochs are read. The authors consider in detail such aspects of the topic as the identification of the tribe to which the main characters of the poem belong as a conflict-causing factor, the implicature of the conflict is also considered in the context of the collection "Ognennyi stolp" ["Pillar of Fire"]. Particular attention is paid to the conflict with the Zend tribe mentioned in the text, which is considered in the categories of the opposition of the true and imaginary, and the ambivalence of the conflict and the plot is also highlighted. The main conclusions of the study are various ways of reading the main conflict of the poem: the conflict of the old and the new, tradition and change, fathers and children; the poem also presents the conflict of various religious movements. A special contribution of the authors to the study of the topic is the possibility of reading this poem in the categories of various types of conflict, including the conflict associated with N.S. Gumilev's fascination with Zoroastrianism. The novelty of the research lies in the fact that for the first time the connection of the text of "Star Horror" with Zoroastrianism and ancient Persian traditions and motifs is shown. N.S. Gumilev consciously turned to Zoroastrian mythology not only in his early but also in his late work, and "Star Horror" in this respect has multiple interpretations of the plot and conflict. The question of attribution of the tribe, which is the main character of the text, is raised in connection with the mention of specific realities, the name of the tribe "Zend" indicated in the text is analyzed against the background of N.S. Gumilev's interest in the Persian theme in later poems.

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Titarenko, Svetlana D. „The Metamorphosis of Mannerism in Russian Poetry at the Turn of the 19th–20th Centuries: Valery Bryusov and Nikolay Gumilev“. Studia Litterarum 8, Nr. 2 (2023): 182–99. http://dx.doi.org/10.22455/2500-4247-2023-8-2-182-199.

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This article is dedicated to the insufficiently studied topic concerning comparative analysis of European mannerism and neo-mannerist tendencies in Russian modernist poetry. The basis of this analysis is formed by ideas of Ernst Robert Curtius regarding mannerism as a constant theme in European literature and classic art history studies (Max Dvořák, Erwin Panofsky) and modern philological studies dedicated to this style of the 16th century. The article examines the poems from early poetry collections by Valery Bryusov, such as “Juvenilia” (1892–1894), “Chefs d’oeuvre” (1894–1896), “Mе eum esse” (1896–1897), and “Pearls” (1910) by Nikolay Gumilev. It demonstrates that the neo-mannerism in Bryusov’s and Gumilev’s poetry was brought upon by influence of French culture and Art Nouveau style, which reveals in the creation of the contingent, aestheticized and exotic image of the world. The poets use techniques of theatricalization in order to develop plots. A complexity of poetic manner is characteristic, principles of surprise poetics are created in line with it. The picturesque scenes, motifs of narcissism and love games are varied. The topoi of mannerism or early baroque are used. It allows us to talk about the actualization of mannerist model of thinking that embody ideas of aesthetic rebel against tradition.

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Yakovlev, Roman V. „New species of Gumilevia Yakovlev, 2011 (Lepidoptera, Cossidae: Cossinae) from Nigeria with Catalogue of the Genus“. Ecologica Montenegrina 55 (31.08.2022): 38–41. http://dx.doi.org/10.37828/em.2022.55.5.

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The article describes Gumilevia mungoparki sp. n. from the Nigeria. The detailed diagnosis is given. The catalogue of the Genus Gumilevia Yakovlev, 2011 is provided. The article is illustrated with six figures.

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Driver, Sam N., und Sheelagh Duffin Graham. „Nikolaj Gumilev (1886-1986): Papers from the Gumilev Centenary Symposium“. Slavic and East European Journal 35, Nr. 2 (1991): 292. http://dx.doi.org/10.2307/308331.

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Bassin, Mark. „Lev Gumilev and the European New Right“. Nationalities Papers 43, Nr. 6 (November 2015): 840–65. http://dx.doi.org/10.1080/00905992.2015.1057560.

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The striking affinities that have developed between radical-conservative movements in Western Europe and Russia since the end of the Cold War have been widely noted. This essay considers these affinities through the example of the Soviet historian and geographer Lev Nikolaevich Gumilev (1912–1992). It argues that Gumilev and the European New Right developed perspectives that were highly comparable, founded on similar principles, and articulated through similar images and allusions. Yet despite the powerful resonances in terms of basic concepts and theoretical orientation, there were nonetheless deep differences in terms of the conclusions regarding the practical implications for their respective societies that Gumilev and the Europeans deduced from these principles.

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Rayfield, Donald, und Sheelagh Duffin Graham. „Nikolaj Gumilev 1886-1986: Papers from the Gumilev Centenary Symposium, Strathclyde 1986“. Modern Language Review 85, Nr. 2 (April 1990): 539. http://dx.doi.org/10.2307/3731938.

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Porol, Polina V. „The image of a dragon in the poetry of N. Gumilev: Chinese subtext“. RUDN Journal of Studies in Literature and Journalism 24, Nr. 4 (15.12.2019): 691–703. http://dx.doi.org/10.22363/2312-9220-2019-24-4-691-703.

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The article discusses the image of a dragon in the poetry of N. Gumilev. New in the work is the hypothesis on the intertextuality of the poems by N. Gumilyov “The Poem of the Begining” and A. Tolstoyʼs “Dragon”. The Chinese subtext of the image of the dragon in the poetry of N. Gumilev is grounded. The relevance of the topic is due to the development of the study of the mutual perception of Russian and Chinese cultures in the space of a poetic text. At the same time, the problem of reception of the image of China in the poetry of the Silver Age remains not yet fully understood. The objectives of the study were to identify, describe and interpret the Chinese subtext of the image of the dragon in the poetry of N. Gumilev; consideration of the authorʼs reception; comparing the perception of the image of the dragon in the culture of Russia and China. The results of the study showed: the frequency of the image of the dragon in the poetry of N. Gumilyov, the poet’s use of this image as originally Chinese; the relationship of the description of the image of the dragon in the works of N. Gumilyov and A. Tolstoy; the poet’s appeal to Chinese mythology and hieroglyphic writing. The author’s reasoning and conclusions are based on critical research, a comparison of two cultures. An analysis of the poetic works of N. Gumilev was carried out in a semantic aspect using the method of text parallels. The study of the image of the dragon in the poetry of N. Gumilev allows to approach the worldview of the culture of the Silver Age on one more side.

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Kulikova, Yelena Urievna. „Nikolay Gumilev: pantoums and variations“. Sibirskiy filologicheskiy zhurnal, Nr. 1 (01.03.2014): 104–9. http://dx.doi.org/10.17223/18137083/46/15.

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33

Schwarzband, Samuil. „Aleksandr Blok and Nikolaj Gumilev“. Slavic and East European Journal 32, Nr. 3 (1988): 373. http://dx.doi.org/10.2307/309177.

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34

Rossman, Vadim. „Lev Gumilev, Eurasianism and Khazaria“. East European Jewish Affairs 32, Nr. 1 (Juni 2002): 30–51. http://dx.doi.org/10.1080/13501670208577962.

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35

Han,Yea-Kyung. „Gumiljev and Mystery“. Russian Language and Literature ll, Nr. 36 (Februar 2011): 251–82. http://dx.doi.org/10.24066/russia.2011..36.011.

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36

Koroleva, Vera Vladimirovna. „Literary portraits of N. Gumilev and A. Blok as part of the myth about a Russian poet in G. Ivanov’s memoirs“. Ethnic Culture 5, Nr. 1 (28.03.2023): 28–33. http://dx.doi.org/10.31483/r-105938.

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The article deals with the problem of mythologized perception of the names of the poets of the Silver Age N. Gumilev and A. Blok in the works of G. Ivanov «Chinese Shadows» and «Petersburg Winters». The purpose of this study is to determine, based on a comparative analysis of the literary portraits of N. Gumilev and A. Blok, which are created using the contrast technique, the specifics of the myth about the Russian Poet in the memoir prose of G. Ivanov. The two poets are contrasted on the basis of a number of criteria: appearance, character, attitude to creativity, their political position, etc. In conclusion, the article concludes that N. Gumilev and A. Blok, acting as antipodes in the eyes of contemporaries, nevertheless, have similar qualities inherent in the Russian poet: love for the Motherland, dreaminess, nobility, chivalry, romantic nature, inner dualism, hatred of falsehood, lies and willingness to sacrifice for the sake of creativity. G. Ivanov, creating a literary portrait of poets, combines real features in their images with an artistic perception of their personality, thereby making their biography part of the myth of the Russian poet – prophet, for whom life, Russia and creativity are one.

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Goudakov, Vladimir. „Gumilev and Huntington: Approaches and Terminologies“. Diogenes 53, Nr. 2 (Mai 2006): 82–90. http://dx.doi.org/10.1177/0392192106065974.

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Nivat, Georges. „La « Russie varègue » de Nikolaj Gumilev“. Revue des études slaves 61, Nr. 4 (1989): 433–40. http://dx.doi.org/10.3406/slave.1989.5849.

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Goudakov, Vladimir. „Gumilev et Huntington approches et terminologies“. Diogène 210, Nr. 2 (2005): 98. http://dx.doi.org/10.3917/dio.210.0098.

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40

YILMAZ, Bilen. „THE RISE OF THE MONGOLS AND GENGHIS KHAN IN THE CONTEXT OF ETHNOGENESIS AND PASSIONARISM THEORY“. Asya Studies 7, Nr. 26 (30.12.2023): 267–76. http://dx.doi.org/10.31455/asya.1371144.

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Avrupa merkezli tarih çizgisinin sonucu olarak geliştirilen ve insanlık tarihini uygar ve barbar toplumlar dikotomisinde ele alan çalışmalar, XX. yüzyıl başlarında geliştirilen Avrasyacı model tarafından eleştirilmeye başlandı. Klasik Avrasyacılar içinde yer alan Lev Nikolayeviç Gumilev, Batı merkezli tarih çizgisinin sadece yazılı metinlerin kabulü ile yaptığı tarihçiliği eleştirerek kaynak tahlilinde daha geniş bir perspektif öngörülmesinden bahisle, tarihsel olayların coğrafya ve fen bilimleriyle de desteklenerek açıklanması gerekliliğine vurgu yapmıştır. Bu sayede tarihsel olayların neticelerindeki sapmanın da tespit edilebileceğini ve bugün için uygar ve barbar olarak değerlendirilen toplumların daha adil bir tahlille ele alınması sonucunda, tarihsel gerçekliğin de değişeceğini iddia etmiştir. İddialarını desteklemek için geliştirdiği ve insanlık tarihini etnogenez adını verdiği süreçle takip etmeye çalışan Gumilev, Asya bozkırlarında yaşanan ve yerleşik toplumların tahakkümüyle sonuçlanan büyük bozkır halklarının inkişafını, Türk ve Moğollar özelinde inceleyerek yeni sonuçlara ulaşmıştır. Gumilev, etnogenez süreci olarak ifade ettiği halkların oluşum çizgisini, passioner lider tipleri ile desteklemiş ve Cengiz Han’ı da bu doğrultuda incelemiştir. Bunun sonucunda Moğol hegemonyası, sadece bir talan ve istilâ hareketi olmaktan çıkarak, başta Ruslar olmak üzere, temas kurulan diğer toplumlar açısından simbiyotik bir ilişki bağını ifade eden etnogenez süreci olarak karşılık bulmuştur. Bu makalede Gumilev’in tarih çizgisi ve Moğolların etnogenez sürecine dair görüşleri ele alınırken temel kaynaklardaki bilgilerle de görüşleri desteklenmeye çalışılmıştır.

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Pushkin, S. N. „The problem of ethnogeny and cultural genesis interrelationship in Leo N. Gumilev’s creative genius“. Vestnik of Minin University 7, Nr. 4 (19.12.2019): 15. http://dx.doi.org/10.26795/2307-1281-2019-7-4-15.

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Introduction. The purpose of this study is to reveal the specificity of the relationship between ethnogenesis and cultural Genesis in the philosophical works of L. N. ENU, which requires solving a number of interrelated tasks: to define the concept of "ethnogenesis and cultural Genesis", to establish their correlation, dependence and interdependence; to analyze the phenomenon of passionarity and its role in cultural Genesis; to characterize the specificity of ethnogeny two superethnoi (Kievan Rus and Muscovy) in the process of ethnic history.Materials and methods. The material of the research is the works of the outstanding thinker of the twentieth century L. N. Gumilev, including those devoted to the problems of ethno - and cultural Genesis. Traditional methods for historical and philosophical research are used: historical-logical, comparative, system-structural.Results. As a result of the study, it was found that "ethnogenesis" and "cultural Genesis" in The philosophical work of L. N. Gumilev are concepts lying in "different planes", so ethnic diversity only to a certain extent determines the diversity of cultures. At the same time, it is important that ethnogenesis is a necessary condition of cultural Genesis, because the ethnos is preserved and protected by the accumulated culture.According to Gumilev, the most important element of cultural Genesis is passionarity-a phenomenon that determines the intensity of cultural development at different stages of ethnogenesis: thus, the growth of passionarity generates an original culture, the decline allows the ethnic group to borrow from other ethnic groups in order to preserve and develop their own.The author reveals the features of studying the culture of ethnic groups indicated By L. N. Gumilev, which would allow to create an integral and consistent picture of the cultural achievements of a particular ethnic group: thus, the diachronic approach is the most preferable, while the synchronous analysis of culture can lead to errors in understanding and assessing the place and role of this ethnic group in history.Finally, the author characterizes the thinker's attitude to the contemporary history of Russia and his understanding of the further development of the Russian state, the main condition of which is the preservation of the ethnic and cultural identity of the Russian superethnos.Discussion and Conclusions. For L. N. Gumilev it is obvious that ethnogenesis is a necessary condition for the development of cultural Genesis. No crisis can completely destroy, destroy culture. The ethnos is protected and preserved by the accumulated culture. But the logic of ethnic history differs significantly from the logic of cultural history. Given the specifics of the ethnogenesis of the Russian superethnos, the thinker defines the stages of the ethnic history of Russia, which by the end of the twentieth century enters the "phase of quiet life", but, warns Gumilev, the events of the 90s have clearly shown that the main condition for further development is the preservation of our ethnic and cultural originality and identity.

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Desyatov, V. V. „THE TEMPLE OF ACMEISM. FRAGMENTS OF A DIALOGUE BETWEEN NIKOLAY GUMILEV AND OSIP MANDELSTAM“. Voprosy literatury, Nr. 3 (01.10.2018): 123–69. http://dx.doi.org/10.31425/0042-8795-2018-3-123-169.

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In the article numerous allusions and direct citations that reciprocally reveal an intensive dialogue between the two Acmeist poets are pointed out and examined. The data are extracted from O. Mandestam’s and N. Gumilev’s poems and articles, as well as the latter’s narrative poems and plays: mostly texts with references to temples, with which Acmeists strongly identified their creative work on poetic as well as thematic levels. Since the erection of a temple is a recurrent image in Gumilev’s works throughout his lifetime, it is easy to assume that Mandelstam’s poems like Notre Dame, Hagia Sophia [Aya-Sofiya], and others can be seen as responses to the leader of Acmeists from his loyal disciple. Mandelstam tends to follow Gumilev’s lead in this dialogue, developing and detailing his ‘architectural philologism’. However, he also sympathizes with the idea of rebuilding a temple, the topic becoming even more pronounced after Gumilev’s untimely death.

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Raskina, Elena. „Сакральное время и пространство в поэтической географии Н.С. Гумилева“. Modernités Russes 10, Nr. 1 (2010): 61–77. http://dx.doi.org/10.3406/modru.2010.900.

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L’article est consacré aux tendances mythopoétiques du temps et de l’espace dans l` oeuvre de Nikolaj Gumilëv. Gumilëv attribue à ses paysages et à ses sujets géographiques des aspects culturel, religieux, symbolique et philosophique. La géographie de Gumilëv se transforme pour devenir «Géosophie» ou science paradoxale sur les mystères et miracles, sur la nature intelligente et spirituelle de la Terre. La géographie sacrée de Gumilëv est liée à la vision originale de l` histoire universelle dans laquelle on choisit les segments temporels culturellement chargés, ceux qui laissent envisager l` existence des royaumes de poètes : la Chine ancienne (époque Tan), la Perse (le poète Hafez) ou l` Europe celte (le culte druide).

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Han,Yea-Kyung. „Gumiljev and the Renaissanse“. Russian Language and Literature ll, Nr. 54 (August 2016): 245–72. http://dx.doi.org/10.24066/russia.2016..54.009.

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Zakharov, V. D. „ETHNOLOGY L.N. GUMILEV IN THE LIGHT OF CHRISTIANITY“. Metaphysics, Nr. 1 (15.12.2021): 88–99. http://dx.doi.org/10.22363/2224-7580-2021-1-88-99.

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The article is devoted to the discussion of ethnology in the works of L.N. Gumilyov, L.N. Tolstoy, V. Vernadsky and other domestic and foreign thinkers. Special attention is paid to the scientific and religious (Christian) interpretation of the ethnos, its origin and essence.

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Kates, J. „Four Poems by Petrarch, Nerval, Baratynsky, and Gumilev“. Delos: A Journal of Translation and World Literature 34, Nr. 2 (14.11.2019): 163–71. http://dx.doi.org/10.5744/delos.2019.1018.

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47

Garaev, Danis. „Jihad as Passionarity: Said Buriatskii and Lev Gumilev“. Islam and Christian–Muslim Relations 28, Nr. 2 (13.02.2017): 203–18. http://dx.doi.org/10.1080/09596410.2017.1288460.

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Ketchian, Sonia I. „Epitaph to an Execution: Achmatova's Homage to Gumilev“. Scando-Slavica 50, Nr. 1 (Januar 2004): 131–52. http://dx.doi.org/10.1080/00806760410011150.

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49

Shlapentokh, Dmitry. „Lev Gumilev: The Ideologist of the Soviet Empire“. History of European Ideas 38, Nr. 3 (02.07.2012): 483–92. http://dx.doi.org/10.1080/01916599.2012.681525.

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Huzynina, Т. V. „SOURCES OF DEVELOPMENT OF POETIC GIFT NIKOLA GUMILOV“. Educational Dimension 8 (24.05.2022): 430–35. http://dx.doi.org/10.31812/educdim.5495.

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