Oldal 262 [262]
GYÖRGY ZOLTÁN Józsa
this focus found its manifestation primarily in engendering the so-called
"initiation novel" (a term coined by Léna Szilárd), hallmarked by Andrei
Bely’s The Silver Dove and Petersburg.
Driven by an intention to reach a synthesis of human culture in its history
and urged by an ultimate principle of God-seeking, Russian Symbolists
were profoundly involved in the study of a wide range of systems of esoteric
teachings. Andrej Bely and Alexander Blok, prompted by the spiritual
heritage of Vladimir Solovyov, who prophesized the descent of the Holy
Sophia, systematically dealt with medieval European mysticism (Iheosophy,
Philosophical Alchemy), Occultism, Magic, Spiritism, Freemasonry,
Rosicrucianism, and modern Iheosophy. Ihe poet Maximilian Voloshins
records of his spiritual schooling are documented in his autobiographical
notes. Vj. Ivanov and Bely, responding to the urging of Minclova, were intent
on establishing a spiritual Rosicrucian brotherhood. Men of letters also
sought a spiritual renewal in exploring the doctrines and practices of Russian
sectarianism. In addition, works by Swedenborg, Boehme, and Paracelsus
and volumes of comparative studies and history of religions (Frazer) widely
circulating among the Symbolists came as episthemes on the road to new
Gnosis. In addition to serving as sources of inspiration, these works stimulated
a more proper cognition of the creative processes of symbolization. Ivanov,
who in his scholarly research endeavoured to bridge the gap between paganism
and Christian faith, appealed to the Dionysian rite as a vehicle of collective
unity between God and man. Thus, Ivanov, who also classified Dostoevsky’s
novels as tragedies, positioned the literary genre of drama, a descendant of
the Eleusinian mysteries, in the focus of Russian Symbolist belles-lettres. No
wonder in Bely’s declaration this primordial genre is specified as the sine qua
non of culture: “Dramatic culture is culture.””
In approaching Russian Symbolism, one should also recall Bely disaffirming
Symbolism as limited to a pure concept of an artistic trend and style and
redefining it as an “understanding of the world.” In his formula S. Solovjov,
the great Russian philosopher’s nephew, laconically summarizes his uncle’s
teachings, still holding respect for Symbolist poetics and the Symbolist
Weltanschauung: “Mysticism is prior to any other way of cognition.”*
For a comprehensive list of works published on the subject by L. Szilärd see her article
"A beavatásregény forrásai az orosz irodalomban" in Hetényi, Zsuzsa — Kalafatics, Zsuzsa
— Józsa, György Zoltán (eds.), "A ja sz vami..." Tanulmánygyűjtemény Szőke Katalin
születésnapjára, Budapest, ELTE BTK "Orosz irodalom és kultúra Kelet és Nyugat
vonzäsäban” PhD program, Dolce Filologia, 2016, 141-152.
Anapeii BeAbIi, CuMBOAN3M KaK MMPONOHNMaHNe, MockBa, Pecny6anka, 1994, 153.
(All translations from the Russian unless otherwise indicated are mine — Gy. Z. J.)
Ceprei M. CoAoBbeB, BaaanMmNp CoAOBbeB: >KU3Hb U TBOPYecKkag 3BoAlLMA, MockBa,
Pecny6auxa, 1997, 171.
+ 260 ¢
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