Estate and war in ego-documents 1918-1922. (diaries of M. Prishvin and S. Durylin)

The article is devoted to the reconstruction of estate myths in the ego-documents of 1918-1922: in the diaries of M.M. Prishvin 1918-1922 and “Trinity Notes” by S.G. Durylin (1918-1919). A comparative analysis of the authors’ diaries is stipulated by typological in their interpretations given estate modification is due to the typological affinity of their mythopoetics, which is based on the meta-plot of the “path to the Invisible City”, Platonic and Solovyov’s Sophian myth. The time of the Civil War in the biography of Prishvin and Durylin is a period of “spiritual wandering” in search of a true home, when the estate of the authors’ childhood is lost, and the estate of the authors’ old age has not yet been found. Keeping a diary during the crisis period of the war becomes the practice of “spiritual coping”. The real facts of the biography associated with the loss / acquisition of the estate house and garden are transformed into an autobiographical estate myth, giving a sacred dimension to the life history of the authors’ “alter ego” and the history of the people they observe. The correlation of the Kitezh and estate myths determines the features of the estate chronotope in the writers’ ego-narrative. Two parallel series of events are compared: the eschatological dimension of the Civil War as an invisible battle with the “enemy of the human race” correlates with the motive of losing / gaining one’s home -God’s peace / Heavenly homeland. Real time is comprehended in the sacred dimension of the Gospel story about the return of the prodigal son. In the estate myths of Prishvin and Durylin, a “mysterious plot scheme” is revealed, which is based on an “event scheme of initiation”, where the culmination is a “mystical transition" / overcoming an invisible barrier: “the veil of the world” (Prishvin), the “demonic shell” covering the “world” (Durylin). The ego-narrative of the ordeal emphasizes the motive of falling away / loss, images of a homeless soul that has lost touch with God. At the same time, the liminal space of death has an ambivalent structure, it includes the motive of transition / turning to true life, finding the lost House, the Qty of God.