Do those killed go to heaven? Where does the soul go after a person dies?

A person who has decided to take his own life has no right to expect that the soul of a suicide victim will find peace in the next world after death. According to statistics, in Russia every year there are twenty-five suicides per one hundred thousand of its citizens. According to psychologists, the main motive for suicide is the desire to get rid of the cursed knot of problems and torment once and for all, finding peace in oblivion.

But what non-existence are they counting on? And is it possible to find the desired peace in it? As sad as it may be, it must be said that all these hopes are in vain. And the soul of the suicide victim, instead of the expected peace, is faced with a lot of moral torment.

What awaits a suicide after death?

The other world does not grant complete and eternal loss of consciousness, as suicidal people hope. After the death of the physical body occurs, consciousness continues to exist intelligently and reap the karma of earthly life. Simply put, the soul is responsible for what a person thought and did.

Anyone who has passed on to another world will have to feel even more acutely the problems that tormented him on earth. But if in physical life it was still possible to correct at least something, then in the afterlife there is no such possibility. All that remains is to react emotionally to the scenes of earthly life that pass before the gaze of the soul. This is exactly what the Gospel says: “Whatever you untie on Earth will be untied in heaven.”

It is possible to achieve a solution to complicated karmic circumstances only with a physical shell. If a person instead decided to die as an option for solving these problems, then this burden of unresolved problems will fall on his soul as an unbearable burden in after death. She will be tormented by hallucinatory memories that will be perceived as really happening.

The horror of suicide is that the problems that prompted this step do not become easier and endlessly torment the consciousness. And this, not to mention the fact that by performing such an action a person violates the most important karmic law - he does not fulfill his life purpose and interrupts the life span set for him on Earth.

Captured by the astral hell

The birth of each person into the light of God occurs in accordance with a specific mission related to his personal spiritual development. And in the case when the spirit is endowed with talent and greatness, its mission may concern several more people. The human soul, even before its earthly incarnation, knows exactly what kind of highest spiritual purpose we are talking about. But after acquiring a body, physical matter manages to obscure the knowledge of the soul, completely removing memories of life’s purpose.

In order for a person to fulfill his destiny, he is allocated a certain amount of vital energy and is given a specific period of residence. Premature departure from the physical world does not allow you to realize all the allocated energy and fulfill your purpose. As a result of this, the connection between the soul of the suicide and the physical body will last as long as the person was supposed to live.

The soul of a person whose death was natural leaves the physical flesh without any difficulty and rushes into the astral plane, which is filled with divine music and bright colors. This is evidenced by people who have experienced clinical death.

When life is interrupted intentionally, a person’s energy complex is bound, due to its unspent potential, to the lower layers in the astral world. They are very close to the physical world and are overwhelmed with negative, heavy energy.

Isoteric teachings claim that it is into the dark, lower layers of the astral plane that the souls of sinners go. Religion gave these layers of the parallel world its name - hell. Even in the case where the suicide was a wonderful person during his lifetime, his soul will not be able to avoid the path to the hellish astral plane.

Suppose a person was meant to live 90 years, and he committed suicide at 20. So for the remaining 70 years he will be in captivity of hell, doomed to painfully and painfully wander between worlds.

Even the ancients noted that the sources of such phenomena as ghosts and post-mortem ghosts are most often suicide. As further evidence, one can cite the testimony of clairvoyants. Many of them can determine from a photograph whether a given person is alive or has already died. So, psychics cannot see suicides either among the dead or among the living.

People who have experienced clinical death after an unsuccessful suicide attempt talk about this painful condition. It turned out that even after briefly looking into another world, a person receives a fairly large amount of knowledge about existence in the other world.

Scientists cite statements from people who have been in this state. Thus, a man who fell into a coma after a suicide attempt and came out of it said that during his arrival there he managed to understand for himself the impossibility of murder, whether it concerns him or someone else.

And one woman spoke about the presence of a clear feeling that she had done something bad. Moreover, the act was judged not according to social norms, but according to commandments from above. And she was so imbued with this that she immensely desired to continue living, returning to her body.

Temptation by crafty demons

A large number of people who made unsuccessful suicide attempts, returning to life, assured that they were pushed to do this by voices from the other world. And that in these voices they recognized the familiar intonations of relatives or close people who had passed on to another world.

Suicides very often occur under the influence of these voices. Back in the Middle Ages, the great physician Paracelsus gave them the name elementals, or primary spirits. This is a very dangerous and harmful class of creatures, among which, to be fair, there are also positive ones.

The main goal of negative spirits is the vital energy of people, which they do not extract, but steal. They catch the moment when a large amount of psychic energy is released, and for this a person must die. For this to happen, demons penetrate the aura of people who are depressed or stressed and manipulate them, pushing them to commit suicide.

There are no circumstances that the will and mind of a person cannot overcome. To do this, it is enough for him to recognize the power hidden in his spirit. The Lord rewarded people with will and intelligence, and using them to the full is the task of every living person. And this especially applies to people who find themselves in difficult life situations. God is with us, which means there are no insoluble problems that man cannot cope with.

Life on Earth for each individual is only a segment of the path in material incarnation, intended for the evolutionary development of the spiritual level. Where does the deceased go, how does the soul leave the body after death, and how does a person feel when transitioning to another reality? These are some of the most exciting and most discussed topics throughout the existence of mankind. Orthodoxy and other religions testify to the afterlife in different ways. In addition to the opinions of representatives of various religions, there are also testimonies of eyewitnesses who experienced a state of clinical death.

What happens to a person when he dies

Death is an irreversible biological process in which the vital functions of the human body cease. At the stage of dying of the physical shell, all metabolic processes of the brain, heartbeat and breathing stop. At approximately this moment, the subtle astral body, called the soul, leaves the obsolete human shell.

Where does the soul go after death?

How the soul leaves the body after biological death and where it goes is a question that interests many people, especially the elderly. Death is the end of existence in the material world, but for the immortal spiritual essence this process is only a change of reality, as Orthodoxy believes. There is a lot of discussion about where the human soul goes after death.

Representatives of Abrahamic religions talk about “heaven” and “hell”, into which souls end up forever, according to their earthly deeds. The Slavs, whose religion is called Orthodoxy because they glorify “Rule,” adhere to the belief that the soul can be reborn. The theory of reincarnation is also preached by followers of Buddha. One thing that can be stated unequivocally is that, leaving the material shell, the astral body continues to “live,” but in another dimension.

Where is the soul of the deceased until 40 days

Our ancestors believed, and living Slavs to this day believe, that when the soul leaves the body after death, it stays for 40 days where it lived in earthly incarnation. The deceased is attracted to places and people with whom he was associated during life. The spiritual substance that has left the physical body “says goodbye” to relatives and home for the entire forty-day period. When the fortieth day comes, it is customary for the Slavs to arrange a farewell to the soul to the “other world.”

Third day after death

For many centuries there has been a tradition to bury the deceased three days after the death of the physical body occurred. There is an opinion that only after the end of the three-day period does the soul separate from the body and all vital energies are completely cut off. After a three-day period, the spiritual component of a person, accompanied by an angel, goes to another world, where its fate will be determined.

On day 9

There are several versions of what the soul does after the death of the physical body on the ninth day. According to the religious leaders of the Old Testament cult, the spiritual substance, after a nine-day period after its dormition, undergoes ordeal. Some sources adhere to the theory that on the ninth day the body of the deceased leaves the “flesh” (subconscious). This action takes place after the “spirit” (superconsciousness) and “soul” (consciousness) have left the deceased.

How does a person feel after death?

The circumstances of death can be completely different: natural death due to old age, violent death or due to illness. After the soul leaves the body after death, according to eyewitness accounts of coma survivors, the etheric double will have to go through certain stages. People who have returned from the “other world” often describe similar visions and sensations.

After a person dies, he does not immediately go to the afterlife. Some souls, having lost their physical shell, at first do not realize what is happening. With special vision, the spiritual essence “sees” its immobilized body and only then understands that life in the material world is over. After an emotional shock, having accepted its fate, the spiritual substance begins to explore a new space.

Many, at the moment of the change in reality called death, are surprised that they remain in the individual consciousness to which they were accustomed during earthly life. Surviving witnesses of the afterlife claim that the life of the soul after the death of the body is filled with bliss, so if you have to return to the physical body, this is done reluctantly. However, not everyone feels calm and tranquility on the other side of reality. Some, having returned from the “other world,” talk about the feeling of a rapid fall, after which they found themselves in a place filled with fear and suffering.

Peace and tranquility

Different eyewitnesses report with some differences, but more than 60% of those resuscitated testify to an encounter with an amazing source emitting incredible light and perfect bliss. Some people see this cosmic personality as the Creator, others as Jesus Christ, and others as an angel. What distinguishes this unusually bright creature, consisting of pure light, is that in its presence the human soul feels all-encompassing love and absolute understanding.

The Bible says that “the dust will return to the earth from where it came, and the spirit will return to the Creator, Who gave it”... Forgive the pun, but today only the dead do not try to find out or find out what happens to the soul when the person dies. So I was puzzled by this question.

Human death - what is it?

From a biological and physical point of view, the death of a person is a complete stop of all processes of his life. This is an irreversible phenomenon that none of us can ignore. At the moment of a person’s death, processes occur that are inversely proportional to his creation. The brain is irreversibly destroyed, losing its functionality. The emotional world is erased.

Where is it - the edge of existence?

The Bible says that "the dust will return to the ground from where it came, and the spirit will return to the Creator, Who gave it." In accordance with this, today some scientists have derived the formula In writing, it will have the following two options:

• dust of the earth + breath of life = living human soul;
• lifeless body + breath of the Creator = living personality.

From the formula it is clear that each of us is endowed with a body and a thinking mind. And as long as we breathe (we have the breath of God in us), we are living beings. Our soul is alive. Death is any cessation of life, it is non-existence. The human body becomes dust, the breath (spirit of life) returns back to the Creator - to God. When we leave, our soul slowly dies away, subsequently being reborn. A decaying corpse remains in the ground. More on this later.

What happens to the soul when a person dies?

Our soul is freed from the body over the course of several days, going through several stages of purification:

So, what happens to the soul when a person dies? From all of the above, we can conclude that she returns back to the Creator, and does not go to heaven or hell. However, please! But what about the Bible, which says that ours goes to either heaven or hell? More on this later.

Where do the souls of dead people go?

Today, scientists are trying to prove the existence of heaven and hell by collecting testimonies of people who returned “from the other world.” For those who don’t understand, I’m talking about survivors. Their testimonies coincide down to the smallest details! Non-believers say that they saw hell with their own eyes: they were surrounded by snakes, demons and a terrible stench. Those who have “visited” heaven talk about light, fragrance and lightness.

Where are the souls of dead people?

The clergy and doctors who communicated with such people noticed an interesting feature: those who “visited” heaven returned to their physical body enlightened and calm, and those who “saw” hell tried for a very long time to recover from the nightmare. Experts summarized all the evidence and memories of “dead” people, after which they concluded that heaven and hell really exist, with the first being at the top and the second at the bottom. Everything is exactly the same as in the description of the afterlife according to the Bible and the Koran. As we see, there is no consensus. And this is absolutely fair. Moreover, the Bible says that “the day of judgment will come, and the dead will rise from their graves.” Friends, we can only hope that the zombie apocalypse will not happen in our century!

It is important!

So, friends, we have looked at some aspects of a person. I tried to present as accurately as possible some of the opinions of modern scientists regarding this problem. Now let's get serious. Do you know what happens to the soul when a person dies? So I don’t know! To be honest, no one knows the answer to this question: neither I, nor you, friends, nor scientists... We can only speculate, based on certain unproven facts of clinical death of people. There is no direct evidence of life after death or death after death, so we can only operate with unproven arguments that science provides us. As they say, all the dead take a secret with them to the grave...

In the first nine chapters of this book we have attempted to set out some of the basic aspects of the Orthodox Christian view of life after death, contrasting them with the widely held modern view, as well as with views emerging in the West which in some respects departed from ancient Christian teaching. In the West, the true Christian teaching about Angels, the airy kingdom of fallen spirits, about the nature of communication between people and spirits, about heaven and hell has been lost or distorted, as a result of which the “posthumous” experiences that are taking place today are completely misinterpreted. The only satisfactory answer to this false interpretation is Orthodox Christian teaching.

This book is too limited in scope to present fully the Orthodox teaching on the other world and the afterlife; our task was much more narrow - to present this teaching to the extent that would be sufficient to answer the questions raised by modern “posthumous” experiences, and to point the reader to those Orthodox texts where this teaching is contained. In conclusion, we here specifically give a brief summary of the Orthodox teaching about the fate of the soul after death. This presentation consists of an article written by one of the last outstanding theologians of our time, Archbishop John (Maximovich) a year before his death. His words are printed in a narrower column, and explanations of his text, comments and comparisons are printed as usual.

Archbishop John (Maksimovich)

"Life after death"

I hope for the resurrection of the dead and the life of the next century.

(Nicene Creed)

Our grief for our dying loved ones would have been boundless and unsuccessful if the Lord had not given us eternal life. Our life would be pointless if it ended in death. What benefit would then be from virtue and good deeds? Then those who say: “Let us eat and drink, for tomorrow we will die” would be right. But man was created for immortality, and Christ, by His resurrection, opened the gates of the Kingdom of Heaven, eternal bliss for those who believed in Him and lived righteously. Our earthly life is a preparation for the future life, and this preparation ends with death. It is appointed for men to die once, and after this the judgment (Heb. ix. 27). Then a person leaves all his earthly cares; his body disintegrates to rise again at the General Resurrection.

But his soul continues to live, without ceasing its existence for a single moment. Through many manifestations of the dead we have been given partial knowledge of what happens to the soul when it leaves the body. When vision with the physical eyes ceases, spiritual vision begins.

Addressing his dying sister in a letter, Bishop Theophan the Recluse writes: “After all, you will not die. Your body will die, and you will move to another world, alive, remembering yourself and recognizing the whole world around you” (“Soulful Reading,” August 1894).

After death, the soul is alive, and its feelings are heightened, not weakened. St. Ambrose of Milan teaches: “Since the soul continues to live after death, good remains, which is not lost with death, but increases. The soul is not held back by any obstacles posed by death, but is more active because it acts in its own sphere without any connection with a body that is rather a burden to her than a benefit” (St. Ambrose “Death as a Good”).

Rev. Abba Dorotheos summarizes the teaching of the early fathers on this issue: “For souls remember everything that was here, as the fathers say, words, deeds, and thoughts, and they cannot forget any of this then. And it is said in the psalm: On that day all his thoughts will perish (Ps. 145:4); this is said about the thoughts of this age, that is, about the structure, property, parents, children and every act and teaching. All this about how the soul leaves the body perishes. .. And what she did regarding virtue or passion, she remembers everything and none of it perishes for her... And, as I said, the soul does not forget anything that it did in this world, but remembers everything after leaving body, and, moreover, better and clearer, as if freed from this earthly body" (Abba Dorotheos. Teaching 12).

The great ascetic of the 5th century, Ven. John Cassian clearly formulates the active state of the soul after death in response to heretics who believed that the soul after death is unconscious: “Souls after separation from the body are not idle, they do not remain without any feeling; this is proven by the Gospel parable of the rich man and Lazarus (Luke. XVI, 19-31)... The souls of the dead not only do not lose their feelings, but do not lose their dispositions, that is, hope and fear, joy and sorrow, and something of what they expect for themselves at the universal judgment, they are already beginning to anticipate... they become even more alive and zealously cleave to the glorification of God. And indeed, if, having considered the evidence of Holy Scripture about the nature of the soul itself according to the extent of our understanding, we consider a little, then wouldn’t it be, I don’t say, extreme stupidity, but madness - to even slightly suspect that the most precious part of man (i.e., the soul), in which, according to the blessed Apostle, lies the image of God and the likeness (1 Cor. XI, 7; Col. III, 10), after the deposition of this bodily fatness , in which she is in real life, as if she becomes insensible - she who contains in herself all the power of reason, with her communion makes even the dumb and insensible substance of the flesh sensitive? It follows from this, and the property of the mind itself, requires that the spirit, after the addition of this carnal plumpness, which is now weakening, brings its rational powers to a better state, restores them purer and more subtle, and does not lose them.”

Modern "post-mortem" experiences have made people incredibly aware of the consciousness of the soul after death, of the greater sharpness and speed of its mental abilities. But this awareness in itself is not enough to protect someone in such a state from manifestations of the out-of-body sphere; one must be familiar with ALL Christian teaching on this subject.

The Beginning of Spiritual Vision

Often this spiritual vision begins in dying people even before death, and while still seeing others and even talking with them, they see what others do not see.

This experience of dying people has been observed for centuries, and today such cases of dying people are not new. However, what was said above should be repeated here - in Chap. 1, part 2: only in the grace-filled visits of the righteous, when saints and angels appear, can we be sure that these are truly beings from another world. In ordinary cases, when a dying person begins to see deceased friends and relatives, this can only be a natural acquaintance with the invisible world into which he must enter; the true nature of the images of the deceased appearing at this moment is known, perhaps, only to God - and we do not need to delve into this.

It is clear that God gives this experience as the most obvious way to communicate to the dying person that the other world is not a completely unfamiliar place, that life there is also characterized by the love that a person has for his loved ones. His Grace Theophan touchingly expresses this thought in words addressed to his dying sister: “There your father and mother, brothers and sisters will meet you. Bow to them and convey our greetings - and ask them to take care of us. Your children surround you with their joyful greetings. There You'll be better off than here."

Meeting with the Spirits

But upon leaving the body, the soul finds itself among other spirits, good and evil. Usually she is drawn to those who are closer to her in spirit, and if, while in the body, she was influenced by some of them, then she will remain dependent on them even after leaving the body, no matter how disgusting they turned out to be upon meeting.

Here we are again seriously reminded that the other world, although it will not be completely alien to us, will not turn out to be just a pleasant meeting with loved ones “at the resort” of happiness, but will be a spiritual encounter that tests the disposition of our soul during life - whether it was inclined more to the Angels and saints through a virtuous life and obedience to the commandments of God, or, through negligence and unbelief, she made herself more suitable for the society of fallen spirits. The Most Reverend Theophan the Recluse said well (see the end of Chapter VI above) that even a test in aerial ordeals can turn out to be more of a test of temptations than an accusation.

Although the very fact of judgment in the afterlife is beyond any doubt - both the Private Judgment immediately after death and the Last Judgment at the end of the world - the external judgment of God will only be a response to the internal disposition that the soul has created in itself in relation to God and spiritual beings .

The first two days after death

During the first two days the soul enjoys relative freedom and can visit those places on earth that are dear to it, but on the third day it moves to other spheres.

Here Archbishop John is simply repeating the teaching known to the Church since the 4th century. Tradition says that the Angel who accompanied St. Macarius of Alexandria, said, explaining the church commemoration of the dead on the third day after death: “When on the third day there is an offering in the church, the soul of the deceased receives from the Angel guarding it relief in the grief that it feels from separation from the body, it receives because the doxology and the offering in the Church of God was made for her, which is why good hope is born in her. For for two days the soul, together with the Angels who are with it, is allowed to walk on the earth where it wants. Therefore, the soul, loving the body, sometimes wanders near the house, in which she was separated from the body, sometimes near the coffin in which the body was laid, and thus spends two days like a bird, looking for a nest for itself. And the virtuous soul walks through those places in which it used to do justice. On the third day, He Who rose from the dead, commands, in imitation of His resurrection, to ascend to heaven for every Christian soul to worship the God of all" ("Words of St. Macarius of Alexandria on the exodus of the souls of the righteous and sinners", "Christ. reading", August 1831).

In the Orthodox rite of burial of the departed, St. John of Damascus vividly describes the state of the soul, parted from the body, but still on earth, powerless to communicate with loved ones whom it can see: “Alas for me, such a feat has a soul separated from the body! Alas, then there is a lot of tears, and there is no mercy yu! lifting up his eyes to the Angels, he prays idlely: stretching out his arms to men, he has no one to help. In the same way, my beloved brethren, having considered our short life, we ask for the repose of Christ for the departed one, and for our souls great mercy" (Sequence of the burial of worldly people, stichera self-according, voice 2).

In a letter to the husband of her dying sister mentioned above, St. Feofan writes: “After all, the sister herself will not die; the body dies, but the face of the dying person remains. It only passes into other orders of life. She is not in the body that lies under the saints and is then taken out, and they do not hide her in the grave. She is in another place. Just as alive as now. In the first hours and days she will be near you. - And she just won’t speak - but you can’t see her, otherwise here... Keep this in mind. We who remain cry for those who have departed, and they immediately feel better: that state is joyful. Those who died and were then brought into the body found it a very uncomfortable place to live. My sister will feel the same. She feels better there, but we are killed, as if some misfortune had happened to her. She looks and, truly, marvels at this (“Soulful Reading,” August 1894).

It should be borne in mind that this description of the first two days after death provides a general rule that by no means covers all situations. Indeed, most of the passages from Orthodox literature quoted in this book do not fit this rule - and for a very obvious reason: the saints who were not at all attached to worldly things, lived in constant anticipation of the transition to another world, are not even attracted to places where they did good deeds, but immediately begin their ascent to heaven. Others, like K. Iskul, begin their ascent earlier than two days by the special permission of God's Providence. On the other hand, all modern “posthumous” experiences, no matter how fragmentary they are, do not fit this rule: the out-of-body state is only the beginning of the first period of the disembodied journey of the soul to the places of its earthly attachments, but none of these people spent time in a state of death long enough to even meet the two Angels who were to accompany them.

Some critics of Orthodox teaching about the afterlife find that such deviations from the general rule of “posthumous” experience are evidence of contradictions in Orthodox teaching, but such critics take everything too literally. The description of the first two days (and also the subsequent ones) is by no means some kind of dogma; it is simply a model that only formulates the most general order of the “posthumous” experience of the soul. Many cases, both in Orthodox literature and in accounts of modern experiences, where the dead instantly appeared alive on the first day or two after death (sometimes in a dream), serve as examples of the truth that the soul does remain near the earth for some short time. (Genuine apparitions of the dead after this brief period of freedom of the soul are much more rare and always happen by God's Will for some special purpose, and not by someone's own will. But by the third day, and often earlier, this period comes to an end .)

ordeals

At this time (on the third day) the soul passes through legions of evil spirits who block its path and accuse it of various sins into which they themselves have drawn it. According to various revelations, there are twenty such obstacles, the so-called “ordeals,” at each of which one or another sin is tortured; Having gone through one ordeal, the soul comes to the next. And only after successfully passing through all of them can the soul continue its journey without being immediately thrown into Gehenna. How terrible these demons and ordeals are can be seen from the fact that the Mother of God Herself, when Archangel Gabriel informed Her of the approach of death, prayed to His Son to deliver Her soul from these demons, and in response to Her prayers the Lord Jesus Christ Himself appeared from Heaven accept the soul of His Most Pure Mother and take Her to Heaven. (This is visibly depicted on the traditional Orthodox icon of the Assumption.) The third day is truly terrible for the soul of the deceased, and for this reason it especially needs prayers.

The sixth chapter contains a number of patristic and hagiographical texts about ordeals, and there is no need to add anything else here. However, here too we can note that the descriptions of the ordeals correspond to the model of torture to which the soul is subjected after death, and individual experience may differ significantly. Minor details such as the number of ordeals are, of course, secondary in comparison with the main fact that soon after death the soul is indeed subjected to judgment (Private Court), where the result of the “invisible war” that it waged (or did not wage) on earth against fallen spirits is summed up .

Continuing the letter to the husband of his dying sister, Bishop Theophan the Recluse writes: “Those who have departed soon begin the feat of going through the ordeal. She needs help there! – Stand then in this thought, and you will hear her cry to you: “Help!” – That’s what you need you must direct all your attention and all your love to her. I think - the most truly evidence of love will be - if from the moment of the soul's departure, you, leaving the worries about the body to others, step away yourself and, secluded where possible, immerse yourself in prayer for her in her new life. condition, about her unexpected needs. Having started this way, be in a constant cry to God - for her help, for six weeks - and beyond. In Theodora's story - the bag from which the Angels took to get rid of tax collectors - these were prayers her elder. Your prayers will be the same... Don’t forget to do this... Behold love!"

Critics of Orthodox teaching often misunderstand the “bag of gold” from which at the ordeals the Angels “paid for the debts” of Blessed Theodora; it is sometimes mistakenly compared to the Latin concept of the "extraordinary merit" of saints. Here too, such critics read Orthodox texts too literally. What is meant here is nothing more than the prayers for the departed of the Church, in particular, the prayers of the holy and spiritual father. The form in which this is described - there is hardly even a need to talk about it - is metaphorical.

The Orthodox Church considers the doctrine of ordeals so important that it mentions them in many services (see some quotes in the chapter on ordeals). In particular, the Church especially expounds this teaching to all its dying children. In the “Canon for the Exodus of the Soul,” read by a priest at the bedside of a dying member of the Church, there are the following troparia:

“The aerial prince of the rapist, the tormentor, the upholder of terrible paths and the vain tester of these words, grant me permission to pass without restraint, leaving the earth” (canto 4).

“Holy Angels commend me to sacred and honorable hands, O Lady, for having covered myself with those wings, I do not see the dishonorable and stinking and gloomy image of demons” (canto 6).

“Having given birth to the Lord Almighty, cast away the bitter ordeals of the ruler of the world far from me, I always want to die, but I glorify You forever, Holy Mother of God” (canto 8).

Thus, a dying Orthodox Christian is prepared by the words of the Church for the upcoming trials.

Forty days

Then, having successfully gone through the ordeal and worshiped God, the soul visits the heavenly abodes and hellish abysses for another 37 days, not yet knowing where it will remain, and only on the fortieth day is it assigned a place until the resurrection of the dead.

Of course, there is nothing strange in the fact that, having gone through the ordeal and done away with earthly things forever, the soul must become acquainted with the real other world, in one part of which it will dwell forever. According to the revelation of the Angel, St. Macarius of Alexandria, the special church commemoration of the departed on the ninth day after death (in addition to the general symbolism of the nine ranks of angels) is due to the fact that until now the soul was shown the beauties of paradise and only after that, during the rest of the forty-day period, it is shown the torment and horrors of hell, before on the fortieth day she is assigned a place where she will await the resurrection of the dead and the Last Judgment. And here, too, these numbers give a general rule or model of post-mortem reality and, undoubtedly, not all the dead complete their journey in accordance with this rule. We know that Theodora actually completed her visit to hell precisely on the fortieth day - by earthly time standards.

State of mind before the Last Judgment

Some souls, after forty days, find themselves in a state of anticipation of eternal joy and bliss, while others are in fear of eternal torment, which will fully begin after the Last Judgment. Before this, changes in the state of souls are still possible, especially thanks to the offering of the Bloodless Sacrifice for them (commemoration at the Liturgy) and other prayers.

The teaching of the Church about the state of souls in Heaven and hell before the Last Judgment is set out in more detail in the words of St. Mark of Ephesus.

The benefits of prayer, both public and private, for souls in hell are described in the lives of holy ascetics and in the patristic writings.

In the life of the martyr Perpetua (3rd century), for example, the fate of her brother was revealed to her in the image of a reservoir filled with water, which was located so high that she could not reach it from the dirty, unbearably hot place where he was imprisoned. Thanks to her fervent prayer throughout the whole day and night, he was able to reach the reservoir, and she saw him in a bright place. From this she understood that he was freed from punishment ("Lives of the Saints", February 1).

There are many similar cases in the lives of Orthodox saints and ascetics. If one is prone to excessive literalism regarding these visions, then one should probably say that, of course, the forms that these visions take (usually in a dream) are not necessarily “photographs” of the position in which the soul is in another world, but rather images that convey the spiritual truth about the improvement of the state of the soul through the prayers of those remaining on earth.

Prayer for the departed

How important commemoration is at the Liturgy can be seen from the following cases. Even before the glorification of Saint Theodosius of Chernigov (1896), the hieromonk (the famous elder Alexy from the Goloseevsky monastery of the Kiev-Pechersk Lavra, who died in 1916), who was dressing the relics, got tired, sitting at the relics, dozed off and saw the Saint in front of him, who said to him: “Thank you for your work for me. I also ask you, when you serve the Liturgy, to mention my parents”; and he gave their names (priest Nikita and Maria). Before the vision, these names were unknown. A few years after canonization in the monastery where St. Theodosius was abbot; his own memorial was found, which confirmed these names and confirmed the truth of the vision. “How can you, saint, ask for my prayers, when you yourself stand before the Heavenly Throne and give people God’s grace?” – asked the hieromonk. “Yes, that’s true,” answered St. Theodosius, “but the offering at the Liturgy is stronger than my prayers.”

Therefore, memorial services and home prayer for the deceased are useful, as are good deeds done in their memory, alms or donations to the Church. But commemoration at the Divine Liturgy is especially useful for them. There were many apparitions of the dead and other events that confirmed how useful commemoration of the dead is. Many who died in repentance, but were unable to demonstrate it during their lifetime, were freed from torment and received peace. In the Church, prayers are constantly offered for the repose of the departed, and in the kneeling prayer at Vespers on the day of the Descent of the Holy Spirit there is a special petition “for those held in hell.”

St. Gregory the Great, answering the question in his Discourses, “Is there anything that could be useful to souls after death,” teaches: “The holy sacrifice of Christ, our saving Sacrifice, brings great benefit to souls even after death, provided , that their sins can be forgiven in a future life. Therefore, the souls of the deceased sometimes ask that the Liturgy be served for them... Naturally, it is safer to do for ourselves during our lifetime what we hope others will do for us after death. Better to make a free exodus, rather than to seek freedom in chains. Therefore we must despise this world with all our hearts, as if its glory had passed away, and daily offer to God the sacrifice of our tears, as we offer up His sacred Flesh and Blood. Only this sacrifice has the power to save the soul from eternal death, for it mysteriously represents to us the death of the Only Begotten Son" (IV; 57, 60).

St. Gregory gives several examples of the appearance of the dead alive with a request to serve the Liturgy for their repose or giving thanks for this; once also, a prisoner, whom his wife considered dead and for whom she ordered the Liturgy on certain days, returned from captivity and told her how on some days he was freed from chains - precisely on those days when the Liturgy was performed for him (IV; 57, 59).

Protestants usually believe that church prayers for the dead are incompatible with the need to find salvation first in this life: “If you can be saved by the Church after death, then why bother struggling or seeking faith in this life? Let us eat, drink and be merry.” ... Of course, no one who holds such views has ever achieved salvation through church prayers, and it is obvious that such an argument is very superficial and even hypocritical. The prayer of the Church cannot save someone who does not want to be saved or who has never made any effort for this during his lifetime. In a certain sense, we can say that the prayer of the Church or individual Christians for the deceased is another result of the life of this person: they would not have prayed for him if he had not done anything during his life that could inspire such prayer after his death.

St. Mark of Ephesus also discusses the issue of church prayer for the dead and the relief it provides them, citing as an example the prayer of St. Gregory Dvoeslov about the Roman Emperor Trajan - a prayer inspired by the good deed of this pagan emperor.

What can we do for the dead?

Anyone who wants to show their love for the dead and give them real help can best do this by praying for them and especially by commemorating them at the Liturgy, when the particles taken for the living and the dead are immersed in the Blood of the Lord with the words: “Wash away, Lord, sins.” those who were remembered here by Your honest Blood, by the prayers of Your saints."

We cannot do anything better or more for the departed than to pray for them, remembering them at the Liturgy. They always need this, especially in those forty days when the soul of the deceased follows the path to eternal settlements. The body then feels nothing: it does not see the gathered loved ones, does not smell the smell of flowers, does not hear funeral speeches. But the soul feels the prayers offered for it, is grateful to those who offer them, and is spiritually close to them.

Oh, relatives and friends of the deceased! Do for them what is necessary and what is in your power, use your money not for external decoration of the coffin and grave, but to help those in need, in memory of your deceased loved ones, at the Church where prayers are offered for them. Be merciful to the deceased, take care of their souls. The same path lies before you, and how we will then want to be remembered in prayer! Let us ourselves be merciful to the departed.

As soon as someone has died, immediately call a priest or inform him so that he can read the “Prayers for the Exodus of the Soul,” which are supposed to be read over all Orthodox Christians after their death. Try, as far as possible, to have the funeral service in church and to have the Psalter read over the deceased before the funeral service. The funeral service should not be elaborately arranged, but it is absolutely necessary that it be complete, without shortening; then think not about your convenience, but about the deceased, with whom you are parting forever. If there are several dead people in the church at the same time, do not refuse if they offer you the funeral service to be common to everyone. It is better for the funeral service to be served simultaneously for two or more deceased, when the prayer of the gathered loved ones will be more fervent, than for several funeral services to be served sequentially and the services, due to lack of time and energy, be shortened, because every word of the prayer for the deceased is similar a drop of water for the thirsty. Immediately take care of the sorokoust, that is, daily commemoration at the Liturgy for forty days. Usually in churches where services are performed daily, the deceased who were buried in this way are remembered for forty days or more. But if the funeral service was in a church where there are no daily services, the relatives themselves should take care and order the magpie there where there is a daily service. It is also good to send a donation in memory of the deceased to monasteries, as well as to Jerusalem, where unceasing prayer is offered in holy places. But the forty-day commemoration should begin immediately after death, when the soul especially needs prayer help, and therefore the commemoration should begin in the nearest place where there is a daily service.

Let us take care of those who have gone to another world before us, so as to do for them everything we can, remembering that the blessings of mercy are such that there will be mercy (Matthew V, 7).

Resurrection of the body

One day this entire corruptible world will come to an end and the eternal Kingdom of Heaven will come, where the souls of the redeemed, reunited with their resurrected bodies, immortal and incorruptible, will abide forever with Christ. Then the partial joy and glory which even souls in Heaven now know will be succeeded by the fullness of the joy of the new creation for which man was created; but those who did not accept the salvation brought to earth by Christ will suffer forever - along with their resurrected bodies - in hell. In the final chapter of “An Exact Exposition of the Orthodox Faith,” Rev. John of Damascus describes this final state of the soul after death well:

“We also believe in the resurrection of the dead. For it will truly be, there will be a resurrection of the dead. But, speaking of the resurrection, we imagine the resurrection of bodies. For the resurrection is the secondary raising of the fallen; souls, being immortal, how will they be resurrected? For if death defined as the separation of the soul from the body, then resurrection is, of course, a secondary union of soul and body, and a secondary exaltation of a dissolved and dead living being. So, the body itself, decaying and dissolving, it itself will rise incorruptible. For He who in the beginning produced it from the dust of the earth, can resurrect it again, after it has again, according to the saying of the Creator, been resolved and returned back to the earth from which it was taken...

Of course, if only one soul has practiced deeds of virtue, then it alone will be crowned. And if she alone was constantly in pleasure, then in fairness she alone would be punished. But since the soul did not strive for either virtue or vice separately from the body, then in fairness both will receive reward together...

So, we will be resurrected, since the souls will again be united with bodies that become immortal and strip away corruption, and we will appear at the terrible judgment seat of Christ; and the devil, and his demons, and his man, that is, the Antichrist, and wicked people and sinners will be consigned to eternal fire, not material, like the fire that is with us, but such as God can know about. And having done good, like the sun, they will shine together with the Angels in eternal life, together with our Lord Jesus Christ, always looking at Him and being visible by Him, and enjoying the continuous joy flowing from Him, glorifying Him with the Father and the Holy Spirit to the endless ages of ages. . Amen" (pp. 267-272).

ABOUT UUEF NPMYFCH, LFP MHYUYE PFCHEFB UCHSEOOOILB DPTsDBFSHUS.
b CHPF ЪDEUSH, FP YuFP U DKHYPK RPUME UNETFY RTPYUIPDYF (CH FPN YUYUME Y U DKHYPK KHVYFPZP YUEMPCHELB):
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OP DKHYB EZP RTDPMTSBEF TSYFSH, OE RTELTBEBS UCHPEZP UKHEEUFCHPCHBOYS OH ABOUT PDOP NZOPCHEOYE. NOPZYNY SCHMEOYSNY NETFCHSHCHI OBN DBOP VSHMP OBFSH YUBUFYUOP, YuFP UMKHYUBEFUS U DKHYPK, LPZDB POB RPLYDBEF FEMP. lPZDB RTELTBEBEFUS CHYDEOYE FEMEUOSCHNY PUUBNY, OBUYOBEFUS CHYDEOYE DHIPCHOPE. pVTBEBSUSH CH RYUSHNE L UCHPEK KHNYTBAEEK UEUFTE, ERYULPR ZHEPZHBO ъBFCHPTOIL RYYEF: “CHEDSH FSH OE KHNTEYSH. femp FCHPE KHNTEF, B FSCH RETEKDEYSH CH DTHZPK NYT, TSYCHBS, UEVS RPNOSEBS Y CHEUSH PLTHTSBAEIK NYT KHOBAEBS" (“dKHYERPMEYOPE YUFEOYE”, BCHZKHUF 1894).
rPUME UNETFY DKHYB TSYCHB, Y YUKHCHUFCHB ITS PVPUFTEOSHCH, B OE PUMBVMEOSHCH. uch. bNCHTPUYK NEDYPMBOULYK HUYF: “rPULPMSHLH DKHYB RTDDPMTSBEF TSYFSH RPUME UNETFY, PUFBEFUS DPVTP, LPFPTPPE OE FETSEFUS UP UNETFSHA, OP CHPTBUFBEF. DKHYB OE KhDETTSYCHBEFUS OILBLYNY RTERSFUFCHYSNY, UFBCHYNSCHNY UNETFSHHA, OP VPMEE DESFEMSHOB, RPFPNH YuFP DEKUFCHHEF CH UCHPEK UPVUFCHEOOPK ALREADY VEJ CHUSLPK UCHSY U FEMPN, LPF PTPE EK, ULPTEE, VTENS, YUEN RPMSHЪB" (UCH. bNCHTPUYK "uNETFSH LBL VMBZP").
rTER. BCCHB dPTPZHEK, pFEG ZBUULYK VI CHELB, UHNNYTHEF HYUEOYE TBOOYI pFGPCH RP LFPNH CHPRPTPUKH: “yVP DKHYY RPNOSF CHUE, YuFP VSCHMP ЪDEUSH, LBL ZPCHPTSF pFGSHCH, Y UMPCHB, Y DEMB, Y NSHCHUMY, Y OYUEZP YJ LFPZP OE NPZHF ЪBVShchFSH FPZDB. b ULBOBOP CH RUBMNE: h FPF DEOSH YUYUE'BAF [CHUE] RPNSCHIMEOYS EZP (rU. 145, 4); LFP ZPCHPTYFUS P RPNSHCHYMEOYSI CHELB UEZP, F. E. P UFTPEOYY, YNHEEUFCHE, TPDYFEMSI, DEFSI Y CHUSLPN DESOY Y RPHYUEOYY. CHUE UYE P FPN, LBL DKHYB CHSCHIPDYF YJ FEMB, RPZYVBEF... b YuFP POB UDEMBMB PFOPUYFEMSHOP DPVTPDEFEMY YMY UFTBUFY, CHUE FP RPNOIF, Y OYUEZP YЪ LFPPZP DMS OEE OE RPZYVBE F… th OYUEZP, LBL S ULBUBM, OE ЪBVSCCHBEF DHYB YЪ FPZP, YuFP UDEMBMB CH LFPN NYTE, OP CHUE RPNOIF RP CHSHCHIPDE YJ FEMB, Y RTYFPN MHYUYE Y SUOOEE, LBL PUCHPVPDYCHYCHYBSUS PF ЪENOPZP UEZP FEMB” (bChChB dPTPZHEK. rPHYUEOYE 12).
CHEMILIK RPDCHITSOIL V CHELB, RTER. yPBOO lBUUYBO, SUOP ZHPTNHMYTHEF BLFYCHOPE UPUFPSOYE DKHYY RPUME UNETFY CH PFCHEFE ETEFILBN, CHETYCHYYN CH FP, YuFP DKHYB RPUME UNETFY VEUUPOBFEMSHOB: “DHYY RPUME TBBMKHYUEOYS U FEMPN VSCCHBAF OE RTBDOSHCH, OE PUFBAFUS VE CHUSLPZP YUKHCHUFCHB; LFP DPLBYSHCHBEF ECHBOZEMSHULBS RTYFYUB P VPZBFPN Y MBBTE (ML. 16, 22-28)… DKHYY KHNETYI OE FPMSHLP OE MYYBAFUS UCHPYI YUKHCHUFCH, OP OE FETSAF Y TBURPMPTSEOYK UCHPY I, F. E. OBDETSDSCH Y UFTBIB, TBDPUFY Y ULPTVI, Y OYuFP Y FPZP , YUEZP PCYDBAF UEVE ABOUT CHUEPVEEN UKHDE, SING OBYUYOBAF HCE RTEDCHLKHYBFSH... SING EEEE CYCHEE UFBOPCHSFUS Y TECHOPUFOEE RTIMERMSAFUS L RTPUMBCHMEOYA vPZB. th DEKUFCHYFEMSHOP, EUMY, TBUUNPFTECH UCHYDEFEMSHUFCHB uchSEEOOOPZP rYUBOYS P RTYTPDE UBNPK DKHYY RP NETE OBEZP UNSHUMB, OEULPMSHLP RPTBUUKHDYN, FP OE VHDEF MY, OE ZPCHPTA, LTBKO EK ZMKHRPUFYA, OP VEKHNYEN – IPFSH UMEZLB RPDPTECHBFSH, YuFP DTBZPGEOOEKYBS YBUFSH YUEMPCHELB (F.E. DHYB) , Ch LPFPTPK, RP VMBTSEOOPNH bRPUFPMH, ЪBLMAYUBEFUS PVTB vPTSYK Y RPDPVYE (1lPT. 11, 7; lPM. 3, 10), RP PFMPTSEOY LFPC DEVEMPUFY FEMEUOPK, CH LPFPTPK POB OBIPY FUS CH OBUFPSEEK TSYYOY, VKHDFP UFBOPCHYFUS VEUYUKHCHUFCHEOOPA – FB, LPPTBS UPDETSYF CH UEVE CHUSLHA UYMKH TBKHNB, UCHPYN RTYYUBUFYEN DBCE OENPE Y VEUYUKHCHUFCHOOPE CHEEUFChP RMPFY DEMBEF YUKHCHUFCHYFEMSHOSHCHN? pFUADB UMEDHEF, Y UChPKUFChP UBNPZP TBHNB FTEVHEF FPZP, YuFPVSH DHI RP UMPTSEOY LFPC RMPFULPK DEVEMPUFY, LPFPTBS OSHOE PUMBVMSEFUS, UCHPY TBHNOSHCH UYMSCH RTYCHEM CH MHYUYE E UPUFPSOYE, CHPUUFBOPCHYM YI VPMEE YUYUFSHCHNYY VPMEE FPOLYNY, BOE MYYYMUS YI.”
UPCHTENEOOSH "RPUNETFOSCH" PRSHCHFSHCH UDEMBMY MADEK RPFTSUBAEE PUCHEDPNMEOOOSCHNY P UPOBFEMSHOPUFY DKHY RPUME UNETFY, P VPMSHYEK PUFTPFE Y VSCHUFTPFE ITS KHNUFCHEOOSCHI URPUPVOPUFEK. OP UBNPK RP UEVE LFPC PUCHEDPNMEOOPUFY OEDPUFBFPYuOP, YUFPVSH ЪBEIFYFSH OBIPDSEEZPUS CH FBLPN UPUFPSOY PF RTPSCHMEOYK CHOEFEMEUOPK UZHETSCH; UMEDHEF CHMBDEFSH CHUEN ITYUFYBOWLIN HYUEOYEN RP LFPNH CHPRPTPUH.

oYUBMP DHIPCHOPZP CHYDEOYS
yuBUFP LFP DHIPCHOPE CHYDEOYE OBUYOBEFUS X HNYTBAEYI EEE DP UNETFY, Y CHUE EEE CHYDS PLTHTSBAEYI Y DBTSE VEUEDHS U OYNY, SING CHYDSF FP, YUESP OE CHYDSF DTHZYE.
bFPF PRSHCHF KHNYTBAEYI OBVMADBMUS CH FEYUEOYE CHELPCH, Y UEZPDOS RPDPVOSH UMKHYUBY U KHNYTBAEYNY – OE OPCHPUFSH. pDOBLP, ЪDEUSH UMEDHEF RPCHFPTYFSH ULBUBOPE CHCHYE -CH ZM. 1, Yu.2: FPMSHLP CH VMBZPDBFOSCHI RPUEEEOYSI RTBCHEDOSCHI, LPZDB RPSCHMSAFUS UCHSFSHCHE BOZEMSHCH, NSCH NPTSE VSHFSH KHCHETEOSHCH, YuFP LFP SCHYMYUSH DEKUFCHYFEMSHOP UKHEEUFCHB YЪ DTHZPZP NY TB. h PVSHYUOSCHI TSE UMKHYUBSI, LPZDB KHNYTBAEIK OBUYOBEF CHYDEFSH RPYUYCHYI DTHJEK Y TPDUFCHEOYLPCH, LFP NPTSEF VSHCHFSH MYYSH EUFEUFCHEOOPE OBLPNUFChP U OECHIDYNSCHN NYTPN, ch LPF PTSCHK BY DPMTSEO CHPKFY; RPDMYOOBS CE RTYTDPDB PVTBBPCH RPYUYCHYI, RPSCHMSAEYIUS CH LFPF NPNEOF, YJCHEUFOB, CHPNPTsOP, PDOPNKH MYYSH vPZKH, – Y OBN OEF OKHTDSCH CHOILBFSH CH LFP.
SUOP, YuFP vPZ DBEF LFPF PRSHCHF LBL OBYVPMEE PYUECHYDOSHCHK URPUPV UPPVEYFSH KHNYTBAEENKH, YuFP RPFKHUFPTPOOYK NYT OE EUFSH UPCHUEN OEOBLPNPNE NEUFP, YuFP TsYOSH FBN FBLCE IBT BLFETYKHEFUS MAVPCHSHA, LPFPTHA YUEMPCHEL RYFBEF L UCHPYN VMYOLYN. rTEPUCHSEOOOSCHK ZHEPZHBO FTPZBFEMSHOP YIMBZBEF bFH NSCHUMSH CH UMPCHBI, PVTBEOOOSCHI L HNYTBAEEK UEUFTE: “fBN CHUFTEFSF FEVS VBFAYLB Y NBFKHYLB, VTBFSHS Y UEUFTSH. rPLMPOUSH YN Y OBIY RETEDBK RTYCHEFSHCH, – Y RTPUI RPREEYUSH P OBU. FEVS PLTHTSBF FChPY DEFY UCHPYNY TBDPUFOSHNY RTYCHEFBNY. fBN MHYUYE FEVE VHDEF, YUEN ЪDEUSH.”

CHUFTEYUB U DHIBNY
OP RP CHSHCHIPDE YЪ FEMB DHYB PLBYSCHCHBEFUS UTEDY DTHZYI DHIPCH, DPVTSHCHY YMSCHI. pVSHYUOP POB FSOEFUS L FEN, LPFPTSCHE VMYTSE EC RP DHHIH, Y, EUMY OBIPDSUSH CH FEME, POB VSHMB RPD CHMYSOYEN OELPFPTSCHI YI OYI, FP POB PUFBOEFUS ЪBCHYUYNPK PF OYI Y RP CHSHCHIPDE YЪ FEMB , LBLYNY VSH PFCHTBFYFEMSHOSHCHNY SING OH PLBBMYUSH RTY CHUFTEYUE.
ъDEUSH OBN UOPCHB UETSHEYOP OBRPNYOBAF, YuFP RPFKHUFPTPOOYK NYT, IPFS Y OE VHDEF UPCHETYEOOP YUKHTSYN DMS OBU, OP OE PLBTSEPHUS RTPUFP RTYSFOPK CHUFTEYUEK U MAVINSCHNY "ABOUT LHTPTFE" UYUBUFSHS, B VKHDEF DHIPCHOSCHN UFPMLOPCHEOYEN, LPFPTPPE YURSHCHFSHCHBEF TBURMPMPTSEOYE OBYEK DKHYY PE CHTENS TSYOY – ULMPOSMBUSH MY POB VPMSHYE L BOZEMBN Y UCHSFSHCHN YUETE DPVTDEFEMSHOHA TSYOSH Y RPCHYOPCHEOYEN OBRPCHEDSN vPTSYYN YMY TSE, RKhFEN OETBDEOYS Y OECHETYS, UDEMBMB EUVS VPMEE ZPDOPK DMS PVEEUFCHB RBD YYI DHIPCH. rTEPUCHSEOOOSCHK ZHEPZHBO ъBFCHPTOIL IPTPYP ULBBM (UN. CHCHYE LPOEG ZM. VI), YuFP DBTSE YURSHCHFBOIE ABOUT CHP'DKHYOSCHI NSCHFBTUFCHBI NPTSEF PLBBFSHUS, ULPTEE, YURSHCHFBOYEN YULH YEEOYSNY, YUEN PVCHYOOYEN.
iPFS UBN ZhBLF UKhDB Ch ЪBZTPVOPK TsYYOY UFPYF CHUE CHUSLPZP UPNOEOYS – LBL YUBUFOPZP UKHDB UTBH RP UNETFY, FBL Y UFTBYOPZP UKHDB Ch LPOGE UCHEFB, – CHOYOYK RTYZPChPT vPTSYK V HDEF FPMSHLP PFCHEFPN ABOUT CHOKHFTEOOEE TBURPMPTSEOYE, LPFPTPPE DHYB UPJDBMB CH UEVE RP PFOPEYOYA L vPZKH Y DHIPCHOSCHN UKHEEUFCHBN .

RETCHCHE DCHB DOS RPUME UNETFY
h FEYUEOYE RETCHSHI DCHHI DOEK DKHYB OBUMBTSDBEFUS PFOPUYFEMSHOPK UCHPVPDPK Y NPTsEF RPUEEBFSH ABOUT YENME FE NEUFB, LPFPTSHCHE EK DPTPZY, OP ABOUT FTEFYK DEOSH POB RETENEEBEFUS CH YOSHE UZHESHCH .
ъDEUSH BTIYERYULPR yPBOO RTPUFP RPCHFPTSEF HYUEOYE, Y'CHEUFOPE GETLCY U IV CHELB. rTEDBOYE UPPVEBEF, YFP BOZEM, UPRTPCHPTsDBCHYYK CH RKHUFSCHOE RTER. nBLBTYS bMELUBODTYKULPZP, ULBJBM, PVYASUOSS GETLPCHOPE RPNYOPCHEOYE KHNETYI ABOUT FTEFYK DEOSH RP UNETFY: “lPZDB CH FTEFYK DEOSH VSHCHBEF CH GETLCHY RTYOPYEOYE, FP DHYB KHNETYEZP RPMKH YUBEF PF UFETEZHEEZP EE BOZEMB PVMEZUEOYE CH ULPTVY, LBLPCHHA YUKHCHUFCHHEF PF TBOMKHYUEOYS U FEMPN, RPMKHYUBEF RPFPNKH, YuFP UMBCHPUMPCHYE Y RTYOPYEOYE CH GETLCY vPTSYEK ЪB OEE UPCHETYEOP, PFUEZP CH OEK TPTsDBEFUS VMBZBS OBDETSDB. yVP CH RTDPDPMTSEOYE DCHHI DOEK RPЪCHPMSEFUS DKHYE, CHNEUFE U OBIPDSEYNYUS RTY OEK BOZEMBNY, IPDYFSH RP ЪENME, ZDE POB IPUEF. rPUENKH DHYB, MAVSEBS FEMP, ULYFBEFUS YOPZDB CHPME DPNB, CH LPFPTPN TBBMKHYUBMBUSH U FEMPN, YOPZDB CHPME ZTPVB, CH LPFPTSCHK RPMPTSEOP FEMP; Y FBLYN PVTBBPN RTPCHPDYF DCHB DOS, LBL RFYGB, YEB ZOEDB UEVE. b DPVTPDEFEMSHOBS DKHYB IPDYF RP FEN NEUFBN, CH LPFPTSCHI YNEMB PVSHLOPCHEOYE FCHPTYFSH RTBCHDH. h FTEFYK DEOSH TSE fPF, lFP CHULTEU YI NETFCHSHCHI, RPCHEMECHBEF, h RPDTBTSBOYE EZP CHULTEUEOYA, CHPOEUFYUSH CHUSLPK DKHYE ITYUFYBOULPK ABOUT OEVEUB DMS RPLMPOEOYS vPZH CHUSYUEULYI ".
h RTBCHPUMBCHOPN YYOE RPZTEVEOYS KHUPRYI RTER. yPBOO dBNBULYO STLP PRYUSCHCHBEF UPUFPSOYE DKHYY, TBUUFBCHYEKUS U FEMPN, OP CHUE EEE OBIPDSEEKUS ABOUT YENMA, VEUUYMSHOPK PVEBFSHUS U MAVYNSCHNYI, LPFPTSCHI POB NPTsEF CHYDEFSH: “khCh SCH NOE, SLPCHSHCHK RPDCHYZ YNBFSH DKHYB, TBMKHYUBAEBSSUS PF FEMEUE! khChShch, FPZDB LPMYLP UMEYF, Y OEUFSH RPNYMHSK A! LP BOZEMBN PYU CHPCHPDSEY, VE'DEMSHOP NPMYFUS: L YUEMPCHELBN THGE RTPUFYTBAEY, OE YNBFSH RPNPZBAEBZP. FEN TSE, CHPMAVMEOY NPI VTBFYE, RPNSCHUMYCHYE OBUH LTBFLHA TSYOSH, RTEUFBCHMEOOOPNH KHRPLPEOYS PF ITYUFB RTPPUYN, Y DKHYBN OBYN CHEMYA NYMPUFSH" (rPUMEDPCHBOYE RPZTEVEOYS NYT ULYI YUEMPCHEL, UFYITB UBNPZMBUOB, ZMBU 2).
h RYUSHNE L NHTSKH KHRPNYOBCHYEKUS CHCHYE UCHPEK KHNYTBAEEK UEUFTSHCH UCH. ZHEPZHBO RYYEF: “CHEDSH UEUFTB-FP UBNB OE KHNTEF; FEMP KHNYTBEF, B MYGE KHNYTBAEEZP PUFBEFUS. RETEEIPDF FPMSHLP CH DTHZIE RPTSDLY TSYYOY. h FEME, METSBEEN RPD UCHSFSHCHNYY RPFPN CHSHCHOPUINPN, EE OEF, y CH NPZYMKH EE OE RTSYUHF. POB CH DTHZPN NEUFE. fBL CE TSYCHB, LBL FERETSH. h RETCHCHE YUBUSH Y DOY POB VKhDEF PLPMP CHBU. – th FPMSHLP OE RTPZPCHPTYF, – DB KHCHYDEFSH EE OEMSH, B FP FHF... rPYNEKFE UYE CH NSHUMY. NSCH, PUFBAEYEUS, RMBUEN PV PFOYEDYYI, B YN UTBH MEZUE: FP UPUFPSOIE PFTBDOP. FE, LPI PVNYTBMY Y RPFPN CHCHPDYNSCH VSHCHMY CH FEMP, OBIPDAYMY EZP PUEOSH OEKHDPVOSCHN TSYMSHEN. fP CE VHDEF YUKHCHUFCHPCHBFSH Y UEUFTB. EK FBN MKHYUYE, B NSCH KHVYCHBENUS, VHDFP U OEA WEDB LBLBS UMHYYMBUSH. pOB UNPFTYF Y, CHETOP, DYCHYFUS FPNKH" (“DKHYERPMEYOPE YUFEOYE“, BCHZKHUF 1894).
UMEDHEF YNEFSH CH CHYDH, YuFP LFP PRYUBOIE RETCHSCHI DCHHI DOEK RPUME UNETFY DBEF PVEEE RTBCHYMP, LPFPTPPE OH CH LPEN UMHUBE OE PICHBFSHCHCHBEF CHUEI UIFHBGYK. DEKUFCHYFEMSHOP, VPMSHYOUFChP RTPGYFYTPCHBOOSCHI CH LFPC LOYSE PFTSCHCHLPCH YЪ RTBCHPUMBCHOPK MYFETBFKHTSCH OE RPDIPDAYF RPD LFP RTBCHYMP, - Y RP CHRPMOE PYUECHYDOPNKH UPPVTBTCEOYA: UCHSFSHCHE, LPFPTSHCHE UPCHUEN OE RTYCHSCHCHBMYUSH L NYTULYN CHEEBN, TSYMY CH OERTEUFBOOPN PTSIDBOY RETEIPDB CH JOPK NYT, OE CHMELKHFUS DBTSE Y L NEUFBN, HERE SING FCHPTYMY DPVTSCHE DEMB, OP UTBH CE OBUYOBAF UCHPE CHPUIPTSDEOYE ABOUT OEVP. dTHZIE CE, RPDPVOP l. YLULHMA, OBUYOBAF UCHPE CHPUIPTSDEOOYE TBOEE DCHHI DOEK RP PUPVPNKH UPYCHPMEOYA vPTsYS rTPCHYDEOOYS. u DTHZPK UFPTPOSCH, CHUE UPCHTENEOOSH "RPUNETFOSCH" PRSHCHFSHCH, LBL VSHCH POY OE VSHMY ZHTBZNEOFBTOSCH, OE RPDIPDSF RPD LFP RTBCHYMP: CHOEFEMEUOPE UPUFPSOYE EUFSH MYYSH OBYUBMP RETCHPZP RETYPDB VEUR MFPOPZP UFTBOUFCHYS DKHYY L NEUFBN ITS ENOSCHI RTYCHSBOOPUFEK, OP OILFP YЪ LFYI MADEK OE RTPVSHHM CH UPUFPSOY UNETFY DPUFBFPYUOP DPMZP, YUFPVSH DBTSE CHUFTEFYFSH DCHHI BOZEMPCH, LPFPTSCHE DPMTSOSCH UPRTPCHPTsDBFSH YI.
oELPFPTSCHE LTYFYLY RTBCHPUMBCHOPZP HYUEOYS P RPUNETFOPK TsYOY OBIPDSF, YuFP RPDPVOSCHE PFLMPOEOOYS PF PVEEZP RTBCHYMB "RPUNETFOPZP" PRSHCHFB SCHMSAFUS DPLBBBBFEMSHUFCHBNY RTPFPYCHP TEYUYK CH RTBCHPUMBCHOPN HYUEOYY, OP FBLYE LTYFYLY RPOINBAF CHUE UMYILPN VHLCHBMSHOP. pryuboye RETCHSHI DCHHI DOEK (B FBLCE Y RPUMEDHAEYI) OH CH LPEN UMHYUBE OE SCHMSEPHUS LBLLPK-FP DPZNPK; LFP RTPUFP NPDEMSH, LPFPTBS MYYSH ZHPTNKHMYTHEF UBNSCHK PVEYK RPTSDPL RPUNETFOPZP PRSHCHFB DKHYY. NOPZYE UMHYUBY LBL CH RTBCHPUMBCHOPK MYFETBFKHTE, FBL Y CH TBUULBBI P UPCHTENEOOSCHI PRSCHFBI, ZHE NZOPCHEOOOP SCHMSMYUSH TSYCHSHCHN CH RETCHSHCHK DEOSH YMY DCHB RPUME UNETFY (YOPZDB PE UOE), UMHTSBF RTYNETBNY YUFYOOPUFY FPZP, YuFP DHYB DEKUFCHYFEMSHOP PUFBEFUS CHVMY YENMY ABOUT OELPFPTPPE LPTPFLPE CHTENS. (rPDMYOOSH SCHMEOYS NETFCHSHHI RPUME bFPZP LTBFLPZP RETYPDB UCHPVPDSH DKHY LHDB VPMEE TEDLY Y CHUEZDB VSHCHBAF RP vPTSSHENH rTPYJCHPMEOYA U LBLPK-FP PUPVPK GEMSHA, BOE RP YUSHEK-FP UP VUFCHOOOPK CHPME.oP L FTEFSHENH DOA, B YUBUFP Y TBOSHYE, LFPF RETYPD RPDIDPDYF L LPOGKH .)

nShchFBTUFChB
ch LFP CHTENS (OB FTEFYK DEOSH) DKHYB RTPPIPDYF YUETE MEZYPOSH UMSHCHI DHIPCH, LPFPTSHCHE RTEZTBTSDBAF EK RHFSH Y PVCHYOSAF CH TBMYUOSHI ZTEIBI, CH LPFPTSHCHE UBNY TSE SING EE CHCHMELMY . UPZMBUOP TBMYUOSCHN PFLTPCHEOYSN, UHEEUFCHHEF DCHBDGBFSH FBLYI RTERSFUFCHYK, FBL OBSCHCHBENSHI "NSCHFBTUFCH", ABOUT LBTSDPN YI LPFPTSCHI YUFS'HEFUS FPF YMY YOPK ZTEI ; RTPKDS PDOP NSCHFBTUFCHP, DKHYB RTYIPDIF ABOUT UMEDHAEE. y FPMSHLP KHUREYOP RTPKDS CHUE YI, NPTsEF DKHYB RTDPDPMTSYFSH UCHPK RHFSH, OE VKHDHYU OENEDMEOOOP CHCHETZOHFPK CH ZEEOOH. lBL HTSBUOSCH HFY VEUSHY NSCHFBTUFCHB, NPTsOP CHYDEFSH YJ FPZP ZhBLFB, YuFP UBNB nBFETSH vPTsYS, LPZDB bTIBOZEM zBCHTYYM UPPVEYM ek P RTYVMYTSEOY UNETFY, NPMYMB USCHOB CHPEZP YЪVBCHYFSH DKHYKH ee PF YFYI VEUPCH, Y CH PFCHEF ABOUT HER NPMYFCHSHCH UBN ZPURPDSH YYUKHU iTYUFPU SCHIMUS U OEVEU RTYOSFSH DKHYKH rTEYUYUFPK UCHPEK nBFETY Y PFCHEUFY EE ABOUT OEVEUB. (fП ЪТИНП ЪПВТБЦЭП О ФТБДИГІПУПК РТБЧПУМБЧОПК YЛПОВЕ hureoys.) hPYUFYOH KHTSBUEO FTEFYK DEOSH DMS DKHYY KHUPRYEZP, Y RP LFPC RTYYUYOE EK PUPVEOOOP OHTSOSCH NPMYFCHSHCH .
h YEUFPK ZMBCHE RTYCHEDEO TSD UCHSFPPFEYUEULYI Y BZYPZTBZHYUEULYI FELUFPCH P NSCHFBTUFCHBI, Y OEF OHTSDSCH DPVBCHMSFSH ЪDEUSH EEE YuFP-MYVP. pDOBLP Y ЪDEUSH NSCH NPTSE PFNEFYFSH, YuFP PRYUBOIS NSCHFBTUFCH UPPFCHEFUFCHHAF NPDEMY YUFSBOYK, LPFPTSCHN RPDCHETZBEFUS DKHYB RPUME UNETFY, B YODYCHYDHBMSHOSCHK PRSHCHF NPTsE F OBYUIFEMSHOP PFMYUBFSHUS. nBMPOBYUYFEMSHOSH RPDTPVOPUFY FYRB YUYUMB NSCHFBTUFCH, LPOYUOP, CHFPTPUFEREOOSCH CH UTBCHOOYY U ZMBCHOSCHN ZBLFPN, YUFP DHYB DEKUFCHYFEMSHOP CHULPTE RPUME UNETFY RPDCHETZBEFUS UHDH ( YUBUFOSHCHK UHD), HERE RPDCHPDYFUS YFPZ FPK "OECHYDYNPK VTBOY", LPFPTHA POB CHEMB (YMY OE CHEMB) ABOUT JOIN RTPFYCH RBDYYI DHIPCH .
rTPDPMTSBS RYUSHNP NHTSKH HNYTBAEEK UEUFTSHCH, ERYULPR ZHEPZHBO ъBFCHPTOIL RYYYEF: x PFOYEDYYI ULTP OBUYOBEFUS RPDCHYZ RETEIPDB YUETE NSHCHFBTUFCHB. fBN OHTSOB EK RPNPESH! – uFBOSHFE FPZDB CH LFPC NSCHUMY, Y CHSHCH KHUMSHCHYFE CHPRMSH EE L CHBN: “rPNPZYFE!” – CHPF ABOUT YFP CHBN OBDMETSYF KHUFTENYFSH CHUE CHOYNBOYE Y CHUA MAVPCHSH L OEK. with DKHNBA – UBNPE DEKUFCHYFEMSHOPE BUCHYDEFEMSHUFCHPCHBOYE MAVCHY VKhDEF – EUMY U NYOKHFSCH PFIPDB DKHYY, CHCH, PUFBCHS IMPRPFSCH P FEME DTHZYN, UBNY PFUFTBOYFEUSH Y, KHEDYOSUSH, ZDE NP TsOP, RPZTHYFEUSH CH NPMYFCHH P OEK CH OPCHPN EE UPUFPSOYY, P EE OEPTSYDBOOSHI OHTSDBI. OYUBCH FBL, VKHDSHFE CH OERTEUFBOOPN CHPRME L vPZH – EK P RPNPEY, CH RTDDPMTSEOY YEUFY OEDEMSH – DB Y DBMEE. h ULBBOYY ZHEPDPTSH – NEYEG, YJ LPFPTPZP bozemsch VTBMY, YUFPVSH PFDEMSCHCHBFSHUS PF NSCHFBTEK, – LFP VSCHMY NPMYFCHSHCH EE UFBTGB. fP CE VHDEF Y CHBY NPMYFCHSH... OE ЪBVHDSHFE FBL UDEMBFS... UE Y MAVPCHSH!
lTYFYLY RTBCHPUMBCHOPZP HYUEOYS YUBUFP OERTBCHYMSHOP RPOINBAF FPF "NEYPL ЪPMPFB", YЪ LPFPTPZP ABOUT NSCHFBTUFCHBI bozemsch "RMBFYMY ЪB DPMZY" VMBTSEOOPK ZHEPDPTSH; YOPZDB EZP PYYVPYUOP UTBCHOYCHBAF U MBFYOULIN RPOSFYEN "UCHETIDPMTSOSHHI BUMHZ" UCHSFSHCHI. y ЪDEUSH FBLCE FBLYE LTYFYLY UMYYLPN VHLCHBMSHOP YUYFBAF RTBCHPUMBCHOSHE FELUFSCH. ъDEUSH YNEEFUS CH CHYDH OE YuFP YOPE, LBL NPMYFCHSHCH PV KHUPRYYI GETLCHIY, CH YUBUFOPUFY, NPMYFCHSHCH UCHSFPZP Y DHIPCHOPZP PFGB. zhPTNB, CH LPFPTPK LFP PRYUSCHCHBEFUS, – CHTSD MY EUFSH DBCE OEPVIPDYNPUFSH ZPCHPTYFSH PV LFPN – NEFBZHPTYYUEULBS.
rTBCHPUMBCHOBS GETLPCHSH UYUYFBEF HYUEOYE P NSCHFBTUFCHBI FBLYN CHBTSOSHCHN, YuFP KHRPNYOBEF P OYI PE NOPZYI VPZPUMHTSEOYSI (UN. OELPFPTSHCHE GYFBFSCH CH ZMBCHE P NSCHFBTUFCHBI). h YUBUFOPUFY, GETLPCHSH PUPVP YJMBZBEF LFP HYUEOYE CHUEN UCHPYN HNYTBAEIN YUBDBN. ch “lBOPOE ABOUT YUIPD DKHYY”, YUFBENPN UCHSEOOOILPN X PDTB KHNYTBAEEZP YUMEOB GETLCHY, EUFSH UMEDHAEYE FTPRBTY:
“CHP'DKHYOBZP LOS OBUIMSHOILB, NHYUYFEMS, UFTBIOSCHI RHFEK UFPSFEMS Y OBRTBUOBZP UYI UMPCHPYURSHCHFBFEMS, URPDPVY NS RTEKFY OECHPVTBOOP PFIDSEB PF ENMY” (REUOSH 4).
"UCHSFSHCHI BOZEM UCHSEOOOSCHN YUEUFOSHN THLBN RTEMPTSY NS, chMBDSCHUYGE, SLP DB FEEI LTYMSCH RPLTSCHUS, OE CHYTSKH VEUUEUFOBZP Y UNTBDOBZP Y NTBYUOBZP VEUPCH PVTBB" (REUOSH 6).
“tPTsDYBS zPURPDB chUEDETTSYFEMS, ZPTSHLYI NSCHFBTUFCH OBYUBMSHOILB NYTPDETTSGB PFTSEOY DBMEYUE PF NEOE, CHOEZDB ULPOYUBFYUS IPEKH, DB FS PE CHELY UMBCMA, UCSFBS vPZPTPDYGE” (REUO) Ш 8).
fBL KHNYTBAEYK RTBCHPUMBCHOSCHK ITYUFYBOYO RTYZPFPCHMSEFUS UMPCHBNY GETLCHI L RTEDUFPSAIN YURSHCHFBOYSN.

uPTPL DOEK
ъBFEN, KHUREYOP RTPKDS YUETE NSCHFBTUFCHB Y RPLMPOYCHYUSH vPZH, DKHYB ABOUT RTPFSTSEOYY EEE FTYDGBFY UENY DOEK RPUEEBEF OEEVOOSH PVYFEMY Y BDULYE VEDOSCH, EEE OE OBBS, ZDE POB PUFBOEFUS, Y FPMSHLP ABOUT UPTPLLPCHPK DEOSH OBUBEBEFUS EK NEUFP DP CHULTEUEOYS NETFCHSCHI.
lPOYUOP, OEF OYUEZP UFTBOOPZP CH FPN, YuFP, RTPKDS NSCHFBTUFCHB Y RPLPOYUCH OBCHUEZDB U YENOSCHN, DKHYB DPMTSOB RPOBBLPNYFSHUS U OBUFPSEIN RPFKHUFPTPOOYN NYTPN, CH PDOPK YUB UFY LPFPTPZP POB VHDEF RTEVSCCHBFSH CHEYUOP. uPZMBUOP PFLTPCHEOYA BOZEMB RTER. nBLBTYA bMELUBODTYKULPNH, PUPVPE GETLPCHOPE RPNYOPCHEOYE KHUPRYYI ABOUT DECHSFSHCHK DEOSH RPUME UNETFY (RPNYNP PVEEZP UYNCHPMYNB DECHSFY YYOPCH BOZEMSHULYI) UCHSBOB U FEN, YuFP DP UEZP CHTENEY DKHYE RPLBYCHBMY LTBUPFSH TBS Y FPMSHLP RPUME LFPPZP, CH FEYOOYE PUFBMSHOPK YUBUFY UPTPLBDOECHOPZP RETYPDB EK RPLBSCHCHBAF NHYUEOYS Y HTSBUSH BDB, RTETSDE YUEN ABOUT UPTPLLPCHPK DEOSH EK VKhDEF OBYUEOP NEUFP, ZHE POB VKhDEF PTSYDBFSH CHULTEUEOYS NETFCHSHY UFTBIOPZP UHDB. y ЪDEUSH FBLCE LFY YUYUMB DBAF PVEEE RTBCHYMP YMY NPDEMSH RPUMEUNETFOPK TEBMSHOPUFY Y, OEUPNOOOOP, OE CHUE KHNETYE ЪBCHETYBAF UChPK RHFSH UPZMBUOP LFPNH RTBCHYMKH. NSH OBEN, YuFP ZHEPDPTTB DEKUFCHYFEMSHOP UBCHETYMB UCHPE RPUEEEOYE BDB YNEOOOP ABOUT UPTPLPCHPK – RP ENOSHCHN NETLBN CHTENEY – DEOSH.

uPUFPSOIE DKHYY DP uFTBIOPZP uHDB
oELPFPTSHCHE DKHYY URKHUFS UPTPL DOEK PLBSCHCHBAFUS CH UPUFPSOY RTEDCHLHOYEOYS CHEYUOPK TBDPUFY Y VMBTSEOUFCHB, B DTHZIE – CH UFTBIE CHYUOSCHI NHYUEOYK, LPFPTSCHE RPMOPUFSH OBYUOHFUS RPUME UFTBIOPZP UHDB. dP bFPZP CHUE TSE CHPNPTSOSCH YЪNEOOYS CH UPUFPSOY DKHY, PUPVEOOOP VMBZPDBTS RTYOEUEOYA ЪB OYI VEULTPCHOPK TSETFCHSHCH (RPNYOPCHEOYE ABOUT MYFHTZYY) Y DTHZYI NPMYFCH.
xYUEOYE GETLCHY P UPUFPSOY DKHY ABOUT OEVE Y CH BDH DP UFTBIOPZP UHDB VPMEE RPDTPVOP YIMPTSEOP CH UMPCBI UCH. nBTLB ьZHEUULPZP.
rPMSHЪB NPMYFCHSHCH, LBL PVEEUFCHEOOPK, FBL Y YUBUFOPK, P DKHYBI, OBIPDSEYIUS CH BDH, PRYUBOB CH TSYFYSI UCHSFSHCHI RPDCHYTSOILPC Y CH UCHSFPPFEYUEULYI RYUBOYSI. h TsYFYY NHYUEOOGSH RETREFKHY (III PERSON), OBRTYNET, UHDSHVB EE VTBFB VSHMB PFLTSCHFB EK Ch PVTBJE OBRPMOOOPZP ChPDPK ChPDPENB, LPFPTSCHK VSHM TBURPMPTSEO FBL CHSHUPLP, YuFP OE OE refinery DPFSOKH FSHUS DP OEZP YЪ FPZP ZTSЪOPZP, OECHSHCHOPUYNP TsBTLPZP NEUFB, LCDB ON VSCHM ЪBLMAYUEO. vMBZPDBTS EE KHUETDOPK NPMYFCHE ABOUT RTPFSTSEOYY GEMPZP DOS Y OPYUY, BY UNPZ DPFSOKHFSHUS DP CHPDPENB, Y POB KHCHYDEMB EZP CH UCHEFMPN NEUFE. yЪ LFPZP POB RPOSMB, YuFP PO YЪVBCHMEO PF OBLBBBOYS.
bOBMPZYUOSCHK TBUULB EUFSH CH TSYFYY RPDCHYTSOIGSHCH, RPYUYCHYEK HTSE CH OBYEN XX CHELE, NPOBIYOY BZHBOBUYY (boBUFBUYY mPZBUECHPK): “h UCHPE CHTENS POB RTEDRTYOSMB NPMYFCHEOOSCHK RPDCHYZ Kommersant B UCHPEZP TPDOPZP VTBFB rBCHMB, CH RSHSOPN CHYDE KHDBCHYCHYEZPUS. rPIMB RETCHPOBUBMSHOP L REMBZEE yCHBOPCHOE VMBTSEOOPK, TSYCHYEK CH DYCHECHULPN NPOBUFSHTE, RPUPCHEFPCHBFSHUS, YuFP VSCH EK UDEMBFSH DMS PVMAZUEOOYS ЪBZTPVOPK KHYBUFY UCHPEZP VTBFB , OYUBUFOP Y OYUEUFYCHP PLPOYUYCHYEZP UCHPA ENOCHA TSYOSH. ABOUT UPCHEF TEYEOP VSHMP FBL: ЪБФЧПТИФШУС boBUFBUYY CH UPCHPEK LEMSHE, RPUFYFSHUS Y NPMYFSHUS ЪB VTBFB, LBTsDPDOECHOP RTPYUYFSHCHBFSH RP 150 TB NPMYFCHH: vPZPTPDYGE, DECHP, TBDHKUS... rP YUFEYUEOOY UPTPLB DOEK EK VSHMP CHYDEOYE: ZMHVPPLBS RTPRBUFSH, ABOUT DOE LPFPTPK METSBM LBL VSH LTPCHBCHSC LBNEOSH , B O OEN – DCHB YUEMPCHELB U TSEMEOSHCHNY GERSNY ABOUT YEE Y PDYO YY OYI VSHM ITS VTBF. lPZDB POB UPPVEYMB P UEN CHYDEOY VMBTSEOOPK REMBZEE, FP RPUMEDOSS RPUPCHEFPCHBMB EC RPCHPPTYFSH RPDCHYZ. rP YUFEYUEOOY CHFPTYYUOP 40 DOEK, POB KHCHYDEMB FH CE RTPRBUFSH, FPF CE LBNEOSH, ABOUT LPFTPPN VSHCHMY FE CE DCHB MYGB U GERSNY OB YEE, OP FPMSHLP VTBF EE CHUFBM, RPIPDYM PLPMP LBNOS , PRSFSH HRBM ABOUT LBNEOSH, Y GERSH PLBBBMBUSH ABOUT YEE EZP. rP RETEDBYUE UEZP CHIDEOYS REMBZEE YCHBOPCHOE, RPUMEDOSS RPUPCHEFPCHBMB CH FTEFYK TB RPOEUFY FPF CE RPDCHYZ. yuete 40 OPCHSHCHI DOEK boBUFBUYS KHCHYDEMB FH CE RTPRBUFSH Y FPF TSE LBNEOSH, ABOUT LPFTPPN OBIPDIYMUS HCE FPMSHLP PDYO OEYCHEUFOSCHK EK YuEMPCHEL, B VTBF EE HIPDIM PF LBNOS Y ULTSHMU C; PUFBCHYYKUS ABOUT THE LEBNOE ZPCHPTYM: “IPTPYP FEVE, X FEVS EUFSH ABOUT YENMA UYMSHOSHCHE BUFHROLY.” rPUME UEZP, VMBTSEOOBS REMBZES ULBUBMB: “fChPK VTBF PUCHPVPDYMUS PF NHYUEOYK, OP OE RPMKHYUM VMBTSEOUFChB”.
rPDPVOSHHI UMKHYUBECH NOPZP CH TSYFYSI RTBCHPUMBCHOSHI UCHSFSHCHY RPDCHYTSoilLPCH. eUMY LFP-FP ULMPOEO L YYMYYOOENH VHLCHBMYYNH CH PFOPEYOYY LFYI CHYDEOYK, FP UMEDHEF, OBCHETOPE, ULBJBFSH, YuFP LPOYUOP, ZHTNSCH, LPFPTSHCHE RTYOINBAF LFY CHIDEOYS (PVSHYUOP CH P UOE), – OE PVSBFEMSHOP “ZHPFPZTBZHYY” FPZP, CH LBLPN RPMPTSEOY OBIPDFUS DKHYB CH YOPN NYTE, OP, ULPTEE, PVTBSHCH, RETEDBAEYE DHIPCHOCHA RTBCHDH PV KHMHYUYEOYY UPUFPSOYS DKHYY RP NPMYFCHBN PUFBCHYIUS ABOUT ENME.

nPMYFCHB PV KHUPRYI
lBL CHBTsOP RPNYOPCHEOYE ABOUT MYFKHTZYY, NPTsOP CHYDEFSH YI UMEDHAEYI UMKHYUBECH. eEE DP RTPUMBCHMEOYS UCHSFPZP ZHEPDPUYS yuETOYZPCHULPZP (1896), YETPNPOBI (OBNEOYFSHCHK UFBTEG bMELUYK YI ZPMPUEECHULPZP ULYFB LYECHP-REYUETULPK MBCHTSCH, KHNETYK CH 191 6 Z.), RETEPVMBYUBCHYK NPEY, KHUFBM, UYDS X NPEEK, ЪBDTENBM Y KHCHYDEM RETED UPVPK UCHSFPZP, LPFPTSCHK ULBUBM ENKH: "URBUYVP FEVE ЪB FTHD DMS NEOS. rTPYKH FBLCE FEVS, LPZDB VKHDEYSH UMKHTSYFSH mYFKHTZYA, KHRPNSOKHFSH NPYI TPDYFEMEC”; Y BY DBM YI YNEOB (YETEK OYLIFB Y nBTYS). (dP CHIDEOYS YFY YNEOB VSHHMY OEYCHEUFOSCH. URKHUFS OEULPMSHLP MEF RPUME LBOPOYBGYY CH NPOBUFSHTE, ZDE UCH. ZHEPDPUYK VSCHM YZKHNEOPN, VSHM OBKDEO EZP UPVUFCHEOOSCHK RPNSOoil, LPFPT SC RPDFCHETDYM LFY YNEOB, RPDFCHETDYM YUFYOOPUFSH CHYDEOYS.) “lBL NPTSEYSH FSHCH, UCHSFYFEMA, RTPUYFSH NPYI NPMYFCH, LPZDB UBN FSH UFPYYSH RETED oEVEUOSCHN rTEUFPMPN Y RPDBEYSH MADSN vPTsYA VMBZPDBFSH?” – URTPUYM YETPNPOBI. – “dB, LFP CHETOP, – PFCHEFYM UCH. ZHEPDPUYK, - OP RTYOPYOYE ABOUT mYFKHTZYY UYMSHOEE NPYI NPMYFCH.”
rПФПНХ RBOYIDB Y DPNBIOSS NPMYFCHB PV KHUPRYYI RPMEOSCH, LBL Y DPVTSCHE DEMB, FChPTYNSCHE CH YI CHPURPNYOBOYE NYMPUFSHCHOS YMY RPTSETFChPCHBOYE ABOUT GETLPCHSH. OP PUPVEOOOP RPMEЪOP YN RPNYOPCHEOYE ABOUT VPTSEUFCHOOOPK MYFKHTZYY. VSHMP NOPZP SCHMEOYK NETFCHSHCHI Y DTHZYI UPVSHCHFYK, RPDFCHETSDBAEYI, LBL RPMEЪOP RPNYOPCHEOYE KHUPRYYI. noPZYE, KHNETYE CH RPLBSOYY, OP OE UHNECHYE SCHYFSH EZP RTY TSYYOY, VSHMY PUCHPVPTSDEOSCH PF NHYUEOYK Y RPMHYYYMY KHRPLPEOYE. h GETLCHI RPUFPSOOP CHOPUSFUS NPMYFCHSH PV HRPLPEOY KHUPRYYI, B CH LPMEOPRTELMPOOOPK NPMYFCHE ABOUT CHUEYETOE CH DEOSH uPYEUFCHYS uCHSFPZP dHIB YNEEFUS PUPVPE RTPYYE “PYTSE CH BDE DET TSINSCHI".
uch. zTYZPTYK CHEMYLYK, PFCHYUBS CH UCHPYI "uPVEUEDPCHBOYSI" ABOUT CHPRTPPU: "eUFSH MY OYUFP FBLPE, YuFP NPZMP VSH VSHFSH RPMEЪOP DKHYBN RPUME UNETFY", HUYF: "uCHSFPE TSETFChPRTYOPYOPYOYE ITYU FB, OBYEK URBUYFEMSHOPK TSETFCHSHCH, DPUFBCHMSEF VPMSHYKHA RPMSHЪKH DKHYBN DBTSE RPUME UNETFY RTY HUMPCHYY, YuFP ZTEI YI NPZHF VSHFSH RTPEEOSCH CH VHDHEEK TSYI. rPPFPNH DKHY KHUPRYYI YOPZDB RTPUSF, YUFPVSC P OYI VSHMB PFUMHTSEOB mYFHTZYS... eUFEUFCHEOOP, OBDETSOEEE UBNYN RTY TSYOY DEMBFSH FP, YuFP, LBL NSCH OBDEENUS, DTHZIE VHDHF DEMB FSH P OBU RPUME UNETFY. mHYUYE UPCHETYYFSH YUIPD UCHPVPDOSCHN, YUEN YULBFSH UCHPVPDSH, PLBBCHYYUSH CH GERSI. rP'FPNH NSCH DPMTSOSCH PF CHUEZP UETDGB RTEYTBFSH LFPF NYT, LBL EUMY VSC EZP UMBCHB HCE RTPYMB, Y ETsEDOECHOP RTYOPUYFSH vPZH TSETFCHH OBUYI UMEY, LPZDB NSCH RTYOPUYN CH TSETFCH X eZP UCHSEOOKHA rMPFSH Y lTPCHSH. fPMSHLP LFB TSETFCHB YNEEF UYMKH URBUBFSH DKHYKH PF CHEYUOPK UNETFY, YVP POB FBYOUFCHEOOP RTEDUFBCHMSEF OBN UNETFSH edYOPTPDOPZP USCHOB” (IV; 57.60).
uch. zTYZPTYK RTYCHPDYF OEULPMSHLP RTYNETPCH SCHMEOYS KHNETYI TSYCHSCHN U RTPUSHVPK PFUMKHTSYFSH MYFKHTZYA PV YI KHRPLPEOOY YMY VMBZPDBTSEYI UB LFP; PDOBTSDSCH FBLCE PDYO RMEOOSCHK, LPFPTPZP TSEOB UYYFBMB KHNETYYN Y RP LPN POB CH PRTEDEMEOOSCH DOY ЪBLBЪSCCHBMB MYFKHTZYA, CHETOKHMUS YЪ RMEOB Y TBUULBBM EK, LBL EZP CH O ELPFPTSCHE DOY PUCHPVPTsDBMY PF GEREK – YNEOOP CH FE DOY, LPZDB ЪB OEZP UPCHETYBMBUSH mYFHTZYS (IV; 57, 59).
rTPFEUFBOFSH PVSHYUOP UYUYFBAF, YUFP GETLPCHOSHE NPMYFCHSHCH ЪB KHUPRYYI OEUPCHNEUFYNSCH U OEPVIPDYNPUFSH PVTEUFY URBUEOYE CH RETCHHA PYUETEDSH CH LFPC TSYYOY; “eUMY FSH NPTSEYSH VSHFSH URBUEO GETLPCHSHA RPUME UNETFY, FPZDB ЪBYUEN KhFTKHTSDBFSH UEVS VPTSHVPK YMY YULBFSH CHETH CH LFK TSYOY? VKhDEN EUFSH, RYFSH Y CHUEMYFSHUS "... lPOYUOP, OILFP YЪ RTDETTSYCHBAEIUS FBLYI CHZMSDPCH OILLPZDB OE DPUFYZBM URBUEOYS RP GETLPCHOSCHN NPMYFCHBN, Y PYUECHYDOP, YuFP F BLPC BTZKHNEOF SCHMSEFUS CHEUSHNB RPCHETIOPUFOSHN Y DBTSE MYGENETOSCHN. nPMYFCHB GETLCHI OE NPTSEF URBUFY FPZP, LFP OE IPUEF URBUEOYS YMY LFP OILLPZDB UBN RTY TSYOY OE RTYMPTSYM DMS LFPZP OILBLYI HUIMYK. h Y'CHEUFOPN UNSHUME NPTsOP ULB'BFSH, YuFP NPMYFCHB GETLCHY YMY PFDEMSHOSHCHI ITYUFYBO PV KHUPRYEN EUFSH EEE PDYO TE'KHMSHFBF TsYOY LFPPZP YUEMPCHELB: P OEN VSHCHOE NPMYMYUSH, EU MY VSHCH UB UCHPA TSYOSH ON OE UDEMBM OYUEZP FBLPZP, YuFP NPZMP VSC CHDPIOPCHYFSH FBLHA NPMYFCHH RPUME EZP UNETFY.
uch. nBTL ьZHEUULYK FBLCE PVUKhTSDBEF CHPRTPU P GETLPCHOPK NPMYFCHE ЪB KHNETYI Y PVMESUEOYY, LPFPTPPE POB YN DPUFBCHMSEF, RTYCHPDS CH LBUEUFCHE RTYNETB NPMYFCHH UCH. zTYZPTYS dChPEUMPCHB P TYNULPN yNRETBFPTE fTBSOE, – NPMYFCHH, CHDPIOPCHMEOOKHA DPVTSHCHN DEMPN bFPZP SSHCHUUEULPZP yNRETBFPTB.

YuFP NSCH NPTSE UDEMBFS VHI KHNETYI?
CHUSLYK TSEMBAYK RTPSCHYFSH UCHPA MAVPCHSH L KHNETYYN Y RPDBFSH YN TEBMSHOKHA RPNPESH, NPTsEF OBYMKHUYN PVTBJPN UDEMBFSH LFP NPMYFCHPK P OYI Y CH PUPVEOOPUFY RPNYOPCHEOYEN ABOUT MYF HTZYY, LPZDB YUBUFYGSHCH, YYASFSHCHE UB TSYCHSHCHIY KHNETYI, RPZTHTSBAFUS CH lTPCHSH zPURPDOA UP UMPCHBNY: “pNSCHK, zPURPDY, ZTEIY RPNYOBCHYIUS ЪDE LTPCHYA UCHPEA YUEUFOPA, NPMYFCHBNY UCHSFSHCHI fChPYI.”
oYYUEZP MHYUYEZP YMY VPMSHYEZP NSCH OE NPTSE UDEMBFS DMS KHUPRYYI, YUEN NPMYFSHUS POYI, RPNYOBS ABOUT MYFHTZYY. ьФП YN CHUEZDB OEPVIPDYNP, PUPVEOOOP CH FE UPTPL DOEK, LPZDB DHYB KHNETYEZP UMEDHEF RP RKhFY L CHYUOSCHN UEMEOYSN. FEMP FPZDB OYUEZP OE YUKHCHUFCHHEF: POP OE CHYDYF UPVTTBCHYIUS VMYOLYI, OE PVPOSEF ЪBRBIB GCHEFPCH, OE UMSHCHYYF OBZTPVOSHHI TEYUEK. OP DHYB YUKHCHUFCHHEF NPMYFCHSHCH, RTYOPUYNSCHE ЪB OEE, VMBZPDBTOB FEN, LFP YI CHPOPUYF, Y DHIPCHOP VMYLB L ​​OYN.
p. DEMBKFE DMS OI FP, YuFP OHTSOP Y YuFP CH CHBYI UIMBI, YURPMSHJHKFE UCHPY DEOSHZY OE ABOUT CHOEYOEE KHLTBYEOYE ZTPVB Y NPZYMSCH, B OB FP, YuFPVSH RPNPYUSH OKHTSDBAEINUS, CH RBNSFSH UCHPY AND HNETYYI VMYYLYYY, ABOUT GETLCYYY, HERE ЪB OYY CHPOPUSFUS NPMYFCHSHCH. VHDSHFE NYMPUETDOSH L KHUPRYYN, RPBBVPFSHFEUSH PV YI DKHYE. FPF TSE RKHFSH METSYF Y RETED CHBNY, Y LBL OBN FPZDB ЪBIPIUEFUS, YUFPVSH OBU RPNYOBMY CH NPMYFCHE! vHDEN TSE Y UBNY NYMPUFYCHSH L KHUPRYYN.
lBL FPMSHLP LFP KHNET, OENEDMEOOOP ЪPCHYFE UCHSEEOOILB YMY UPPVEYFE ENKH, YUFPVSH BY RTPYUYFBFSH Refinery "nPMYFCHSHCH ABOUT YUIPD DKHYY", LPFPTSCHE RPMPTSEOYUYFBFSH OBD CHUENY RTBCHPUMBCHOSCH NY ITYUFYBOBNY RPUME YI UNETFY. rPUFBTBKFEUSH, RP NETE CHNPTSOPUFY, YUFPVSH PFRECHBOIE VSHMP CH GETLCHIY YUFPVSH OBD KHUPRYYN DP PFRECHBOYS YUYFBMBUSH RUBMFYTSH. pFRECHBOIE OE DPMTSOP VShchFSH FEBFEMSHOP PVUFBCHMEOOOSCHN, OP UPCHETYEOOOP OEPVIPDYNP, YUFPVSH POP VSCHMP RPMOSHN, VEYU UPLTBEEOYS; DKHNBKFE FPZDB OE P UCHPEN KHDPVUFCHE, OP PV KHNETYEN, U LPFPTSHCHN CHCH OBCHELY TBUUFBEFEUSH. еUMY CH GETLCHY PDOPCHTEENOOOP OEULPMSHLP RPLPKOILPC, OE PFLBSCHBKFEUSH, EUMY CHBN RTEDMPTSBF, YuFPVSH PFRECHBOIE VSHMP PWAYN DMS CHUEI. mHYUYE, YUFPVSH PFRECHBOIE VSHMP PFUMHTSEOP PDOPCHTENEOOP P DCHHI YMY VPMEE KHUPRYYI, LPZDB NPMYFCHB UPVTTBCHYIUS VMYJLYI VHDEF VPMEE ZPTSYUEK, YUEN YuFPVSH RPUMEDPCHBFEMSHOP VSHMP PFU MHTSEOOP OEULPMSHLP PFRECHBOYK Y UMKHTSVSHCH, YЪ-ЪB PFUHFUFCHYS CHTENEY Y UYM, VSHMY UPLTBEEOSCH, RPFPNH YuFP LBTSDPE UMPChP NPMYFCHSH PV KHUPRYYI RPDPVOP LBRME CHPDSH VHI TsBTDSDHEEZP. UTBH TSE RPBBVPFSHFEUSH P UPTPLPHUFE, F.E. ETSEDOECHOPN RPNYOPCHEOYY ABOUT MYFKHTZYY CH FEYOOYE UPTPLB DOEK. pVSHYUOP CH GETLCHI, ZDE UMKHTSVB UPCHETYBEFUS ETSEDOECHOP, KHUPRYYE, LPFPTSCHI FBL PFRECHBMY, RPNYOBAFUS UPTPL DOEK Y VPMEE. OP EUMY PFRECHBOIE VSHMP CH ITBNE, ZDE OEF ETSEDOECHOSHI UMKHTSV, UBNY TPDUFCHEOOILY DPMTSOSCH RPBBVPFYFSHUS Y ЪBLBBBFSH UPTPLPHUF FBN, ZDE EUFSH ETSEDOECHOBS UMHTSVB. iPTPYP FBLCE RPUMBFSH RPTSETFCHPCHBOIE CH RBNSFSH KHUPRYEZP NPOBUFSHTSN, B FBLCE CH YETHUBMYN, ZDE CH UCHSFSHCHI NEUFBI CHPOPUYFUS OERTEUFBOOBS NPMYFCHB. OP UPTPLBDOECHOPE RPNYOPCHEOYE DPMTSOP OBYUBFSHUS UTBH TSE RP UNETFY, LPZDB DKHYE PUPVEOOOP OHTSOB NPMYFCHEOOBS RPNPESH, Y RPFPNH RPNYOPCHEOYE UMEDHEF OBYUBFSH CH VMYTSBKYEN NEUFE, HERE EUFSH ETSEDOECHOBS UMHTSVB.
rPBBVPFYNUS TSE PV KHYEDYYI CH YOPK NYT DP OBU, YuFPVSH UDEMBFSH DMS OYI CHUE, YuFP NSCH NPTsEN, RPNOS, YuFP VMBTSEOY NYMPUFYCHYY, SLP FYY RPNYMPCHBOY VHDHF (nZh. 5, 7).

chPULTEUEOYE FEMB
pDOBTDSCH CHEUSH LFPF FMEOOSCHK NYT RTYDEF L LPOGKH Y OBUFKHRIF CHEYOOPE gBTUFChP oEVEUOPE, ZDE DKHY YULHRMEOOOSCHI, CHPUUPEDYOOOSCH UP UCHPYNY CHULTEUYYNY FEMBNY, VEUUNETFOSHCHE Y OEF MEOOSHCHE, VHDHF OBCHELY RTEVSHCHBFSH UP iTYUFPN. fPZDB YUBUFYUOBS TBDPUFSH Y UMBCHB, LPFPTHA DBTSE OSHCHOE OBAF DKHYY ABOUT OEVE, UNEOYFUS RPMOPFPK TBDPUFY OPCHPZP FChPTEOYS, DMS LPFPTPK VShchM UPЪDBO YuEMPCHEL; OP FE, LFP OE RTYOSM URBUEOYS, RTYOEUEOOOPZP OB YENMA iTYUFPN, VHDHF NHYUIFSHUS CHEUOP – CHNEUFE U YI CHULTEUYINY FEMBNY – CH BDH. h ЪBLMAYUYFEMSHOPK ZMBCHE "fPYUOPZP YЪMPTSEOYS RTBCHPUMBCHOPK CHETCH" RTER. yPBOO dBNBULYO IPTPYP PRYUSCHCHBEF LFP LPOYUOPE UPUFPSOYE DKHY RPUME UNETFY:
“CHETYN TSE YH CHPULTEOOYE NETFCHSCHI. yVP POP YUFYOOP VHDEF, VHDEF CHULTEWEOYE NETFCHSCHI. OP, ZPCHPTS P CHULTEUEOYY, NSCH RTEDUFBCHMSEN UEVE CHULTEUEOYE FEM. yVP ChPULTEUEOYE EUFSH CHFPTYYUOPE CHP'DCHYTSEOYE KHRBCHYEZP; DKHYY TSE, VKHYUY VEUUNETFOSHCHNY, LBLYN PVTBBPN CHULTEUOKHF? yVP, EUMY UNETFSH PRTEDEMSAF LBL PFDEMEOYE DKHYY PF FEMB, FP CHPULTEUEOYE EUFSH, LPOYUOP, CHFPTYYUOPE UPEDYOEOYE DKHYYY FEMB, Y CHFPTYYUOPE CHP'DCHYTSEOYE TBTEYCHYEZPUS Y KHNETYEZP Ts YCHPZP UHEEUFCHB. yFBL, UBNP FEMP, YUFMECHBAEEY TBBTEYBAEEUS, POP UBNP CHULTEUOEF OEFMEOOOSCHN. yVP fPF, lFP CH OBYUBME RTPYYCHEM EZP YЪ RTBIB ENMY, NPTsEF UOPCHB CHPULTEUYFSH EZP, RPUME FPZP, LBL POP PRSFSH, RP YЪTEYUEOYA fChPTGB, TBTEYMPUSH Y CHPCHTBFYMPUSH AB ЪBD CH ЪENMA, Ъ LPFPTPZP VSHMP CHЪSFP...
lPOYUOP, EUMY FPMSHLP PDOB DKHYB KHRTBTSOSMBUSH CH RPDCHYZBI DPVTPDEFEMY, FP PDOB FPMSHLP POB Y VHDEF KCHEOYUBOB. th EUMY PDOB FPMSHLP POB RPUFPSOOP RTEVSCCHBMB CH KHDPCHPMSHUFCHYSI, FP RP URTBCHEDMYCHPUFY PDOB FPMSHLP POB VSHCHMB VSHCH OBLBOBOB. OP FBL LBL OH L DPVTPDEFEMY, OH L RPTPLH DKHYB OE UFTENYMBUSH PFDEMSHOP PF FEMB, FP RP URTBCHEDMYCHPUFY FP Y DTHZPE CHNEUFE RPMKHYUBF Y CHPDDBSOYE…
yFBL, NSCH CHULTEUOEN, FBL LBL DKHY PRSFSH UPEDYOSFUS U FEMBNY, DEMBAEYNYUS VEUUNETFOSCHNY Y UPCHMELBAEYNY Y UEVS FMEOYE, Y SCHYNUS L UFTBIOPNH UKHDEKULPNH iTYUFPCHH UEDBMYE X; Y DYBCHPM, Y DENPOSH EZP, Y YUEMPCHEL EZP, F. E. BOFYITYUF, Y OYUEUFYCHSHCHE MADI, Y ZTEYOILY VHDHF RTEDBOSHCH PZOSH CHEUOSCHK, OE CHEEUFCHEOOSCHK, LBLPCH PZPOSH, OBIPDSEYKUS H OBU, OP FBLPK, P LBLPN NPTsEF OBFSH vPZ. b UPFChPTYBS VMBZBS, LBL UPMOGE, CHPUUYSAF CHNEUFE U BOZEMBNY CH TSYJOY CHEYUOPK, CHNEUFE U ZPURPDPN OBYN yYUKHUPN iTYUFPN, CHUEZDB UNPFTS ABOUT OEZP y VKHYYY CHYDYNSCH yN, y OBU MBTSDBSUSH OERTETSCHCHOSCHN RTPYUFELBAEIN PF OEZP CHEUEMYEN, RTUMBCHMSS EZP UP pFGEN Y UCHSFSHCHN DHIPN CH VEULPOYUOSCH CHEL CHELPCH . bNYOSH" (UFT. 267-272).

___________________________________________________________
rETCHBS WEUEDB, ZM. 14 H fTHDBI yPBOOB lBUUYBOB TYNMSOYOB, tHUULYK RETECHPD eRYULPRB REFTB, nPULCHB, 1892, U. 178-179.
"UMChB UCH. nBLBTYS bMELUBODTYKULPZP P YUIPDE DKHY RTBCHEDOSCHY ZTEYOSCHI", "ITYUF. YUFEOYE", BCHZHUF 1831.
"tsYFYS UCHSFSCHI", 1 ZHECHTBMS.
ITS RPMOPE TSYЪOEPRYUBOIE NPTsOP YUYFBFSH CH LOYZE: “DYCHEECHULBS MEFPRYUSH”, UCHSF. UETBZHYN (yuYUBZPCH), vTBFUFChP RTER. ZETNBOB, 1978, UFT. 530.
“DKHYERPMEOPE YUFEOYE”, YAOSH 1902, UFT. 281.