1 BARRA, GIOVANNI. “Adesso respiro a pieni polmoni: L’odissea spirtuale di Wenceslao Ivanov.” Vita e pensiero (Milan), Year 35, no. 1 (January): 34—38.
In Italian. Considers Ivanov’s conversion to Catholicism, drawing on the account given in his letters to Du Bos and Pellegrini (linked to ideas later expressed by Jacques Maritarne), and on biographical material, culled from secondary sources, including Schultze (1949.15).
2 BOWRA, C. M. Foreword to Freedom and the Tragic Life: A Study in Dostoevsky. Translated by Norman Cameron. Edited by Professor S. Konovalov. New York: Noonday, [vii—viii]. Reprint. New York: Noonday, 1971.
A brief foreword to the English translation of Ivanov’s work on Dostoevskii (first published as a book in the German translation of 1932). Comments on Ivanov’s background in classical studies and his feeling for the Russian past and its links with the European heritage. “In Dostoevsky he saw someone akin to himself in his passionate devotion to the spiritual life and his vivid observation of the world around him.” Reprinted with a new introduction by R. L. Jackson: 1989.29.
3 CAVICCHIOLI, GIOVANNI. “Venceslao Ivanov: 1866—1949.” L’albero (Lucugnano), no. 13—16: 71—82.
In Italian. A portrait of Ivanov (composed in 1942), based on biographical details, Blok’s poetic address of 1912, and memoirs of visits to Ivanov’s various homes in Rome, first in a small pensione on the Corso, then on the Capitol, finally in June 1941 on the Aventine where Ivanov was at work on the Russian notes to the Greek text for a Russian edition of parts of the New Testament (1946). Reports their discussion at this last meeting of Ivanov’s academic jobs (Ivanov was too old for a position in Florence) and his lectures on Church Slavonic and Dostoevskii at Pontefìcio Istituto Orientale. Evokes the atmosphere over dinner with the family and Ol’ga Deschartes.
4 GRIGOR’IAN, K. N. “Ovanes Tumanian v russkikh perevodakh” [Ovanes Tumanian in Russian translations]. Sovetskaia kniga (Moscow), no. 4 (April): 100—05.
In Russian. Within the context of a critical review of Russian translations of the Armenian poet Tumanian, considers Ivanov’s versions, published in the anthology Poeziia Armenii s drevneishikh vremen do nashikh dnei [The poetry of Armenia from ancient times to the present day], edited, introduced, and annotated by Valerii Briusov (Moscow, 1916). Quotes from Ivanov’s translation of “Anush,” compares the extracts to the original and to a Soviet translation by Vl. Derzhavin. Finds Ivanov’s versions inaccurate and artificial in their language, but concludes from an examination of archival sources that this resulted from the distance that separated Ivanov’s symbolist worldview from the simpler and clearer poetic vision of Tumanian, rather than from a lack of diligence on Ivanov’s part. A substantial part of this essay was incorporated in 1968.5. See also Grigor’ian, 1987.9.
5 IVANOV, GEORGII. Peterburgskie zimy [Petersburg winters]. New York: Izdatel’stvo imeni Chekhova, 78—80, 129—35.
Reprint of 1928.4 with the addition of two extra chapters (without further references to Ivanov).
6 LO GATTO, ETTORE. Storia del teatro russo. Vol. 2. Florence: Sansoni, 148—50, 192, 197, 251—52, 289, 317.
In Italian. Comments on Ivanov’s tragedies, his contribution to the symbolist theory of the theatre, plans for a Dionysian theatre, and links with Meierkhol’d.
7 LOSSKY, N. O. “V. Ivanov — N. Minskii.” In History of Russian Philosophy. London: Allen and Unwin, 336—37.
Includes a brief entry on Ivanov in the chapter on the philosophical ideas of the symbolist poets. Deals with his concept of symbol and myth, the ideas on culture expressed in Perepiska iz dvukh uglov [A correspondence from two corners] and his work on Dostoevskii. For two editions of the Russian translation see 1991.26.
8 MAKOVSKII, SERGEI. “Viach. Ivanov v emigratsii” [Viach. Ivanov in emigration]. Novyi zhurnal (New York), no. 31: 160—74.
In Russian. Comments on Ivanov’s evolution as a poet as manifest in his late cycle “Rimskii dnevnik” [Roman diary]. Describes the form and narrative myth of the unfinished “Povest’ o Svetomire-tsareviche” [The tale of tsarevich Svetomir], read to Makovskii by Deschartes from the manuscript, and conceived by Ivanov as a second part Faust. Links the image of the “Tsar’-Devitsa” [Maiden-tsar] to Goethe and V. Solov’ev. Characterizes Deschartes as Ivanov’s trusted interpreter, and notes her presence in the poem “Zhurchlivyi sadik, i za nim…” [A murmuring garden, and beyond...]. Quotes from Gippius (1938.3). Reprinted: 1955.3. See also Makovskii, 1952.9.
9 MAKOVSKII, SERGEI. “Viacheslav Ivanov v Rossii” [Viacheslav Ivanov in Russia]. Novyi zhurnal (New York), no. 30: 135—51.
In Russian. Combines memoirs of Ivanov with an analysis of his verse. Considers the reasons for his obscurity in emigration. Finds Chelovek [Man] too difficult, although beautiful in parts; prefers to concentrate on his earlier verse. Met Ivanov when he came to St. Petersburg after the publication of Kormchie zvezdy [Pilot stars]. Describes his central role at the meetings of the Obshchestvo revnitelei khudozhestvennogo slova [Society of lovers of the artistic word] or Poetic academy held at the offices of Apollon (edited by Makovskii), and the reaction against symbolism led by Gumilev, Gorodetskii, and Kuzmin. Mentions Ivanov’s likely membership of a secret occult society. Relates a conversation with Ivanov and Annenskii in 1909 on religion. Defends the value of his poetry, and quotes several extracts and poems, including “Golosa” [Voices], “Liubov’ [Love] from Kormchie zvezdy [Pilot stars], “Ropot” [Murmur], “Ulov” [The catch] from Cor Ardens, “Palinodiia” [Palinode], and “Memnon.” Despite his difficulty, Ivanov remains an inspired
poet, moving the reader with the pathos of thought if not of feeling. Reprinted: 1955.3. See also Makovskii, 1952.8. For accounts of the Poetic academy, see Chudovskii, 1911.4; Nedobrovo, 1912.13; Lavrov, 1978.7; Kuznetsova, 1990.33.
10 MASLENIKOV, OLEG A. “Biely and Vyacheslav Ivanov.” In The Frenzied Poets: Andrey Biely and the Russian Symbolists. Berkeley and Los Angeles: University of California Press, 197—216. Reprint. New York: Greenwood, 1968.
As well as several scattered references to Ivanov (indexed), contains a chapter on the history of the relationship of Belyi and Ivanov and their polemics, related to their participation in the journals Vesy, Zolotoe runo and Trudy i dni and views of symbolism. Argues that their attempts to build a religious worldview out of symbolism failed, hence the shift to anthroposophy and Catholicism. Much of the material derives directly from Belyi’s memoirs (1933.1, 1934.1).
11 SCHULTZE, B. “Teodoro Haecker e Venceslao Ivanov.” La Civiltà Cattolica (Rome), Year 103, Vol. 3, Quaderno 2450 (19 July): 177—83.
In Italian. Draws a parallel between two converts to Catholicism, the Russian Orthodox Ivanov, and T. Haecker (1879—1945), the German philosopher of culture of Protestant origin. Compares Haecker’s booklet on Virgil, first published in 1931, and Ivanov’s essay on Virgil “Vergils Historiosophie” (1931). Quotes Ivanov’s comments on Haecker’s concept of beauty in his letter of 1939 to Karl Muth “Ein echo: Aus einem Brief an Karl Muth” (1946).