«Аполлонизм» Штефана Георге и «дионисийство» Вячеслава Иванова
текст: Валерий Кондаков
Новый виток античного ренессанса, последовавший за распространением символизма и ницшеанства, возродил моду на малые литературно — философские и научно — эстетические объединения, по образцу Платоновской Академии или пифагорейцев.
Во время своего пребывания во Франции Штефан Георге познакомился с одним из родоначальников символизма – Стефаном Малларме. Вернувшись в Германию Георге решает устроить нечто подобное поэтическим вечерам француза. Он постепенно собирает единомышленников – поэтов, художников, философов, историков и археологов.
В России, вернувшийся из Европы Вячеслав Иванов устраивает у себя на квартире («в башне») на 6-м этаже (по адресу: ул. Таврическая д. 35) собрания по средам для литературной и художественной богемы, оставившие след в истории русской культуры под названием «ивановские среды».
Читать текст полностью (PDF): Да, сей костер, мы поджигали
‘Yes, this flame, we set fire to…’
Summary:
Text by Valery Kondakov
This article is about the origins, similarities and differences between Russian and German versions of symbolism. It shows both the Russian (Vyacheslav Ivanov) and German (Stefan George) poets influenced by Friedrich Nietzsche’s book “The Birth of Tragedy from the Spirit of Music.”
Despite the common ground they share an approach to the Ancient past and European future. Ivanov was a follower of “Dionysism” component of the ancient myth, and George — “Apollonism.” According to Nietzsche, “Apollonism” as opposed to “Dionysism” inherent plasticity (not musical), consciousness, dream (as opposed to intoxication), sunshine, self (the order and not chaos), sense of proportion (and not infinity), tranquility, stillness ( as opposed to the movement), etc. In addition, “Apollonism” is characterized by elitism, not common (the council) is just typical “Dionysism”. Also, the article examines societies formed around Ivanov (“Ivanov Tower”) and George (“George Circle”).
These two societies have had a tremendous impact on the cultural (literary, artistic, theatrical), research (history of antiquity and archeology) and political life.
Vyacheslav Ivanov (and his friend and colleague F. F. Zelinsky) was one of the ideologues of the “Slavic revival” (the third after the Italian and German). Thus the special role assigned to Christianity transformed by “Dionysism”. Namely, in the revival of the ancient Greek god of suffering mysteries Ivanov saw an omen of the resurrection of the crucified Christ. Representatives of their ideas, “Slavic revival” drew not only of Antiquity, but also in the Slavic paganism.
Similar in origin, but still saw other authentic “Old Testament” Stefan George. It was the cult of Antinous — one of the major competitors in the young Christian, largely (as Mithraism) had prepared his victory. “Canonization” of his young friend (Maximinus) George took a step away from Christianity in ancient times.
The application seeks to analyze “love” poems by Ivanov (“Ti – more” (“You are the sea”)) and George («Du schlank und rein wie eine flamme»).
Orbis Germanicus 