The Unknown Dostoevsky

3-12

Authors: Alexandr V. Otlivanchik

The article is devoted to the problem of attribution of the text "The Sermon said by the Dean of Westminster Abbey in the Anglican church in Saint Petersburg on January 6 (18)" ("Grazhdanin". 1874. №2). The opinion given by Viktorovich V. A. in the complete works of F. M. Dostoevsky in 18 Volumes (Moscow: Voskresenye, 2003-2007) on the attribution of this publication (a brief translation of the sermon with the elements of narration) to Dostoevsky as a co-author is disputed. A comparison of the content of the brief and complete translations of Stanley’s sermon (the latter was published in issue №3 of "Grazhdanin" in 1874) allows us to contest the opinion of V. A. Viktorovich on the biased presentation of Stanley’s text by the editors of "Grazhdanin" in issue №2, due to the minor importance of the fragments of the text omitted in the brief version of the sermon. A lexical-stylistic analysis of the sermon published in issue №2 of the journal shows that the phrases, which do not belong to Stanley, should be ascribed not to the editor of "Grazhdanin" Dostoevsky but to the translator K. P. Pobedonostsev. Thus, the publication "The Sermon of A.-P. Stanley..." released in issue №2 of "Grazhdanin" (1874) belongs to K. P. Pobedonostsev; Dostoevsky’s participation in this compilation as a co-author is not proved. As the editor of the journal Dostoevsky wrote just a two-phrase preface to the short translation of Stanley’s sermon.

24-34

Authors: Anna I. Solopova, Olesya A. Ustyugova, Irina S. Andrianova

The article and its addendums present the results of a comparative analysis of the sermon "about the wedding feast" preached by a leading English theologian of the 19th century Arthur Penryhn Stanley, and its translation made by K. P. Pobedonostsev and published in the weekly journal "Grazhdanin" (1874. №№ 2, 3), in its short and full versions. The information about A.-P.Stanley, about his literary works and visits to Russia is given; characteristics and principles of K. P. Pobedonostsev as a translator are specified here, namely: anonymity of the translation, the use of archaisms and Church Slavonic lexis, that to the full extent manifested themselves in the translation of Stanley’s sermon. The authors came to the following conclusions. Pobedonostsev provided a correct translation of the sermon but at the same time he made omissions and insertions, allowed semantic changes of the original text. He sets an objective to make both technically and semantically correct translation of Stanley’s sermon. As a publicist he also dedicated himself to the study of the issues of Church. Thus, Pobedonostsev did his best to reveal the meaning of the sermon and improve the latter. The editorial text is a short retelling of the content of the sermon and the translations of its selected fragments by Pobedonostsev. In a complete version, the fragments translated for a short one were translated by Pobedonostsev word for word without resorting to the English original again.

58-70

Authors: Vladimir N. Zakharov

The pilgrimage of Leo Tolstoy and Fyodor Dostoesvky to the Optina Hermitage has become a literary fact depicted in memoirs, rumors and gossips. Hoax memoirs of D. Stakheev who had not been to the Optina Hermitage but retold rumors and gossips of others, mainly those he heard N. Strakhov tell, got widespread. The recollections of P. Matveev who belonged to the company of N. Strakhov and kept in touch with F. Dostoevsky, L. Tolstoy, K. Leontyev, the Optina monks, political and public characters turned to be forgotten. They are missing in overviews, the corpus of memoirs and critical literature about Dostoevsky. Pavel Aleksandrovich Matveev criticized myths and gossips in pseudo-memoirs of D.I. Stakheev who in his narrative of the Optina conversations, in spite of the facts, depicted Tosltoy as a "man of few words" but not Strakhov, and Dostoevsky as a controversialist but not V. Solovyov. Matveev corrected the errors and reported what the Optina monks used to tell about Tolstoy, Dostoevsky and their companions, specified the role and significance of K. Leontyev in the monastic obedience. The article analyzes literary and biographic circumstances of N. Strakhov’s death that confirmed Elder Ambrose’s fears; To some extent D. Stakheev guessed them right in a literary joke describing death of "literary Strakhov" in the short novel "Wilderness-dweller" (1890) six years before the decease of the prototype and his flatmate (1896). The circumstances of Dostoevsky’s pilgrimage to the Optina Hermitage are specified. He came there to outwear his sorrow – the death and forty days after the death of his younger son Alyosha, to get prepared for the implementation of his next novel (to depict Church as a positive social ideal, to get creatively prepared for resurrection of his deceased son embodied in the main character of the novel - the early lover of mankind Aleksey Fyodorovich Karamazov. The memoirs of Matveev help understand the meaning of the Optina conversations in lives of Russian genius and their companions.

79-93

Authors: P. Matveev, L. N. Tolstoy,N. N. Strakhov

Preparation of the text - E. N. Vyal, notes - T. V. Panyukova

108-119

Authors: Oksana A. Sosnovskaya

Archival (inner) covers composed by A. G. Dostoevskaya to epistolary materials of the writer’s archive is a specific document she used to add to the materials she collected. Generally, this cover represents a double-page folio or an unlabelled envelope. The unique character of these covers lies in the fact that, being composed by the writer’s wife, his beloved person, they become a historical document. The emergence of this document refers to the preparation of the Dostoevsky archive to be consigned to the storage. The article attempts to overview and describe the covers to the letters of F.M. Dostoevsky and his correspondents. The archival covers characterize the principle of Anna Grigorievna Dostoevskaya’s work, a curator and collector of Dostoevsky’s heritage; give comments on some episodes of the writer’s life.