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Tyutchev detailed biography, Tyutchev diplomacy and interesting facts
Jun 19 • Success Stories • No Comments on Tyutchev detailed biography, Tyutchev diplomacy and interesting facts
F. I. Tyutchev.
Devotional Spirituality
Russian poet, corresponding member of the St. Petersburg Academy of Sciences (1857).
Tyutchev's spiritually intense philosophical poetry conveys a tragic sense of the cosmic contradictions of being.
symbolic parallelism in poems about the life of nature, cosmic motives.
Love lyrics (including poems of the "Denisiev cycle").
In journalistic articles, he tended to pan Slavism.
Tyutchev was born on November 23 (December 5, n.s.) in the Ovstug estate of the Orel province in an old fashioned middle class family.
My childhood years were spent in Ovstug, my youth years were connected with Moscow.
The home education was led by a young poet, translator S. Raich, who introduced the student to the works of poets and encouraged his first poetic experiments.
At the age of 12, Tyutchev was already successfully translating Horace.
In 1819, he entered the verbal department of Moscow University and immediately took a lively part in its literary life.
After graduating from the university in 1821 with the degree of candidate of verbal sciences, at the beginning of 1822 Tyutchev entered the service of the State Board of Foreign Affairs.
A few months later, he was appointed an official at the Russian diplomatic mission in Munich.
Since that time, his connection with Russian literary life has been interrupted for a long time.
Tyutchev spent twenty two years in a foreign country, twenty of them in Munich.
Here he got married, here he met the philosopher Schelling and became friends with G. Heine, becoming the first translator of his poems into Russian.
In 1829-1830, Tyutchev's poems were published in the magazine of Raich “Galatea”, which testified to the maturity of his poetic talent (“Summer Evening”, “Vision”, “Insomnia”, “Dreams”), but did not bring fame to the author.
Tyutchev's poetry first received real recognition in 1836, when his 16 poems appeared in Pushkin's Sovremennik.
In 1837, Tyutchev was appointed first secretary of the Russian mission in Turin, where he experienced his first serious loss: his wife died.
In 1839, he remarried.
Tyutchev's official misconduct (unauthorized departure to Switzerland for a wedding with E. Dernberg) put an end to his diplomatic service.
He resigned and settled in Munich, where he spent another five years without having any official position.
He was persistently looking for ways to return to the service.
In 1844, he moved with his family to Russia, and six months later he was again employed in the Ministry of Foreign Affairs.
In 1843-1850, he published political articles "Russia and Germany”, "Russia and the Revolution", " The Papacy and the Roman Question”, concluding that a clash between Russia and the West was inevitable and the final triumph of “Russia of the Future”, which he imagined to be an “All Slavic” empire.
In 1848-1849, caught up in the events of political life, he created such beautiful poems as” Reluctantly and timidly...“
,” When in the circle of murderous worries...“
,” Russian woman", etc., but did not seek to print them.
The beginning of Tyutchev's poetic fame and the impetus for his active work was Nekrasov's article “Russian minor Poets” in the magazine “Sovremennik”, which spoke about the talent of this poet, not noticed by criticism, and the publication of 24 poems by Tyutchev.
A real recognition came to the poet.
In 1854, the first collection of poems was published, in the same year a series of poems about love dedicated to Elena Denisyeva was published.
“Lawless " in the eyes of the world, the relationship of an elderly poet with a woman of the same age as his daughter lasted for fourteen years and was very dramatic (Tyutchev was married).
In 1858, he was appointed chairman of the Committee of Foreign Censorship, more than once acting as an advocate for persecuted publications.
Since 1864, Tyutchev has suffered one loss after another: Denisyev dies of consumption, a year later their two children, his mother.
In the works of Tyutchev 1860?
political poems and small poems predominate.
— "for cases” ("When the decrepit forces...", 1866, " Slavs”, 1867, etc.).
The last years of his life are also overshadowed by heavy losses: his eldest son, brother, and daughter Maria are dying.
The poet's life is fading.
On July 15 (27 n. s.), 1873, Tyutchev died in Tsarskoye Selo.
You canot understand Russia with your mind,
You canot measure it with a common yard.
She has a special personality:
You can only believe in Russia.
What is the meaning of the famous “you canot understand Russia with your mind”?
First of all, the fact that " the mind is not the highest ability in us” (N. V. Gogol).
To navigate in the multi layered Russian space of time, you need faith, hope and love.
If we interpret faith as "the denunciation of invisible things”" then Russia is in some respects not visible to everyone.
Like the city of Kitezh, when approaching spiritual energies that are alien to it, Russia goes to the depths.
The outstanding Russian poet Fyodor Ivanovich Tyutchev was also a political thinker, a diplomat.
The signs of the external biography of Fyodor Ivanovich Tyutchev are known quite well.
A hereditary aristocrat of spirit and blood, he studied at Moscow University, and since 1822 devoted himself to serving the Fatherland – primarily in the field of diplomacy.
He spent more than 20 years in total in Germany and Italy, where he successfully defended the state interests of Russia.
At the same time, he represented his homeland in the highest intellectual circles of Europe, in particular, he was personally acquainted with Schelling and Heine.
In 1836, the first selection of the poet's poems was published in Pushkin's Sovremennik, and Pushkin himself was delighted with them.
In 1844, Tyutchev returned to Russia, where he received the court title of chamberlain, and from 1858, by the highest command, became chairman of the Foreign Censorship Committee.
There is no need to specifically emphasize what the ideological and social significance of this high position was.
In 1856, A. M. Gorchakov was appointed Minister of Foreign Affairs.
Soon Tyutchev was promoted to full state councilors, that is, the rank of general, and appointed chairman of the Foreign Censorship Committee.
He had a direct connection with Gorchakov, the opportunity to influence Russian politics.
Tyutchev played a significant role in shaping Russian foreign policy in the 1860s.
He used all his connections at court (two of his daughters were ladies in waiting), among writers and journalists, to achieve the implementation of his ideas.
Tyutchev believed that " the only natural policy of Russia in relation to the Western powers is not an alliance with one or another of these powers, but their separation, separation.
For they, only when they are separated from each other, cease to be hostile to us – out of impotence...”
In many ways, Tyutchev was right – only when the war broke out between France and Germany, Russia was able to throw off the humiliating fetters imposed on it after the defeat in the Crimean War.
In the early morning of July 15, 1873, Fyodor Ivanovich Tyutchev died in Tsarskoye Selo.
On July 18, he was buried at the Novodevichy Cemetery in St. Petersburg.
As an analyst, he was ahead of his time in many ways.
His political assessment of events, prophecies of the future of Russia and the West as two separate organisms that exist and live different and sometimes internally opposite lives, remain relevant to this day.
Tyutchev wrote his articles and an unfinished treatise both before and after the revolutions that shook Europe – in France, Germany, Austria Hungary.
In total, they wrote 4 articles: “Russia and Germany” (1844), “Russia and the revolution” (1848-49gg.), “The papacy and the Roman question” (1850), “censorship in Russia” (1857) and unfinished treatise “Russia and the West” (1848-49gg.).
He assesses the situation in Europe before and after the marked events.
Secondly, he introduces many new terms that later enriched both Russian and Western political thought.
Among them are such terms as” Russophobia“,”pan Slavism".
The idea of empire was clearly expressed.
In one of his articles, he says directly: "Not a community, but an Empire.”
The most important issues raised by Tyutchev in his articles were the problems of” Russophobia “and the future” empire", which have not yet lost their relevance.
First of all, it is necessary to say about such a phenomenon in our life as "Russophobia".
Russophobia is a painful dislike or even pathological hatred for the Russian people, for everything created by them.
One of the types of xenophobia.
Depending on the worldview of the interpreter of the term or on the context of its use, Russophobia can also be understood not only hatred of Russians themselves, but also hatred of Russia as a country or state.
For the first time, A. Pushkin drew attention to the problem of Russophobia.
Russian Russian slanderers should not be forgiven, especially the category of people who, in response to the “Russian caress”, are able to “slander the Russian character, smear the linked pages of our chronicles with mud, vilify the best fellow citizens and, not content with contemporaries, mock the coffins of their forefathers.”
Pushkin perceived the attacks on the forefathers as an insult to the people and the moral dignity of the nation, which are the main and integral feature of patriotism.
The poet recognized the originality of Russian history and believed that its explanation requires a " different formula” than the history of the Christian West.
In itself, this problem has always worried Russia throughout its tragic history.
But Tyutchev for the first time in his articles introduces this term into circulation.
This topic was poorly developed in our country.
The very mention of this word has been absent from dictionaries for a long time.
Changes occurred only in the era of Generalissimo I. V. Stalin.
In the mid 30s until the mid 50s, this term first entered various dictionaries of the Russian language.
There are several dictionaries to note: Explanatory Dictionary of the Russian Language (ed. Ushakova, M; 1935-41), Explanatory Dictionary (edited by S. Ozhegov, M; 1949) and Dictionary of Modern Russian lit. Language (M; Academy of Sciences of the USSR, 1950-1965gg.).
After that, until recently, this term is absent in many dictionaries and encyclopedias.
Tyutchev uses this term in connection with a specific situation – the revolutionary events in Europe in 1848-49.
And this very concept did not arise in Tyutchev by chance.
At this time, the mood against Russia and the Russians intensified in the West.
Tyutchev investigated the reasons for this situation.
He saw them in the desire of European countries to oust Russia from Europe, if not by force of arms, then by contempt.
He worked for a long time as a diplomat in Europe (Munich, Turin) from 1822 to 1844, and later as a censor of the Ministry of Foreign Affairs (1844-67) and knew what he was talking about firsthand..
In this regard, Tyutchev matured the idea of the treatise "Russia and the West", which remained unfinished.
The direction of this work is historiosophical, and the method of presentation is relatively historical, emphasizing the comparison of the historical experience of Russia, Germany, France, Italy and Austria..
Western fears about Russia, Tyutchev shows, also stem from ignorance, since Western scientists and philosophers” in their historical views " miss a whole half of the European world.
It is known that Russia was forced, protecting its interests and the interests of European security, to suppress the revolution in Austria, Germany and significantly influence the situation in France.
In contrast to Russophobia, Tyutchev put forward the idea of pan Slavism.
Repeatedly in journalism and in verse, Tyutchev outlined the IDEA of the return of Constantinople, the formation of an Orthodox empire and the union of two churches – eastern and western.
For Tyutchev, the revolution in the West did not begin in 1789 and not in the time of Luther, but much earlier – its sources are connected with the papacy.
The Reformation itself came out of the papacy, and a centuries old revolutionary tradition comes from it.
And at the same time, there is also the idea of an Empire in the West.
"The idea of Empire," Tyutchev wrote, "has always been the soul of the West”" but he immediately stipulated: “but the Empire in the West has never been anything other than the abduction of power, its usurpation."
It's like a pathetic fake of the true Empire – its pathetic semblance.
For Tyutchev, the Empire of the West is a violent and unnatural factor.
And therefore, an empire in the West is not feasible, all attempts to arrange it "fail".
The history of the West is all compressed into the "Roman question” and all the contradictions and all the “impossibilities of Western life" are concentrated in it.
The papacy itself made an attempt to organize "the kingdom of Christ as a secular Kingdom”, and the Western Church turned into an” institution“, became a” state within a state", as if a Roman colony in a conquered land.
This duel ended in a double collapse: the Church is rejected in the Reformation, in the name of the human Self, and the state is denied in the revolution.
However, the power of tradition becomes so deep that the revolution itself tends to organize itself into an empire – as if to repeat Charlemagne.
Tyutchev considered the main Russian business to be the storage and transfer in time and space of the great Christian shrine – the universal monarchy.
"The universal monarchy is an empire.
The Empire has always existed.
It only passed from hand to hand ...
4 empires: Assyria, Persia, Macedonia, Rome.
The 5th Empire, the final, Christian empire, begins with Constantine”" Tyutchev's historiosophy obviously goes back here to the vision of the prophet Daniel, and to his interpretation of the dream of King Nebuchadnezzar, who saw a giant with a golden head, a chest made of silver, copper hips and clay feet.
Tyutchev gives an Orthodox Russian interpretation of it: "Russia is much more Orthodox than Slavic.
And, as an Orthodox, she is the pledge guard of the empire…
The Empire does not die.
Only as the emperor of the East is the tsar the emperor of Russia.
The Empire of the East: this is Russia in its final form”" The Church fathers once wrote about the Christian kingdom – but they did not yet know about the great northern country of the future.
Perhaps the most profound spiritual and political work of Tyutchev is "Russian Geography".
The poet draws in it the outlines of the desired " white kingdom — - of course, more mystical than physical, although spirit and body are inseparable in a certain sense.
Only God knows what the future holds for us, but it is absolutely clear that Holy Russia in its mysterious fate has already realized much of what the brilliant poet seer thought and hoped for in the middle of the XIX century:
Moscow, and the city of Petrov, and Konstantinov grad –
Here are the kingdoms of the Russian cherished capitals…
But where is the limit to it?
And where are its boundaries –
To the north, to the east, to the south and to the sunset?
Their fates will expose them to the coming times…
Seven inland seas and seven great rivers…
From the Nile to the Neva, from the Elbe to China,
From the Volga to the Euphrates, from the Ganges to the Danube…
Here is the Russian Kingdom... and it will not pass away forever,
Somehow the Spirit foresaw and Daniel predicted
- bright personalities
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