Passionate saddemic with verses of Boris Pasternak. Spiritual poetry Pasternak
Speaking about the spiritual poetry of the writer, of course, it is necessary to contact poems that are talking about God, Jesus Christ, his acts, about the times and events described in the Bible. The main part of these verses is contained in the novel Boris Leonidovich "Dr. Zhivago". The following lyrical works can be attributed to spiritual poems: "on a passionate", "Christmas star", "miracle", "bad days", two poems with the title name "Magdalen", "Gefseiman Garden." All these works are devoted to the evangelical events: "On the passionate" - a poem about the last torments of Christ and his crucifixion; "Christmas Star" - about the birth of Jesus Christ, about visiting the infant with swallows and shepherds; The poem "Miracle" tells us about one of the miracles of the Savior, when one day, going to Jerusalem, the Lord no longer, and seeing the figures, went to her, but not finding the fetus on it, cursed the tree for it and the fig tree dried up; "Bad days" - a poem, as well as "on passionate", dedicated to the last days of Christ on Earth; Two poems with one name "Magdalen" are written on behalf of one of Christ Mary Magdalene; "Gefseiman Garden" - about the stay of Jesus Christ in the Garden of Garden before he betrayed Judas.
Immediately I want to pay attention to the fact that the Divine Topics itself can not be interesting to a person indifferent to religion. After analyzing these poems, we will try to understand the author's attitude to Christianity, its origins. We learn what is the perception of Pasternak Orthodoxy and how much he is an Orthodox Christian.
Let us turn to three of the above poems Boris Leonidovich and consider the content of each of them.
Analyzes of poems
On passionate
More around the night blades. It's still so early in the world that the stars in the sky there is no number, and each, like a day, light, and if the Earth could, she would have slept for reading the psalrty.
More around the night blades. Such early in the world that the area of \u200b\u200betern lay from the intersection to the angle, and before dawn and the heat is another thousandth.
Another land is naked-goal, and she is nothing at nights to swing the bells and repeat the singers from the will.
And from the passionate Thursday, until the passionate Saturday, the water will boast the coast and vibrates the waterways.
And their eyes are horrified. Clearly their anxiety. Gardens come out of the fence, the land fluctuates: they bury God.
And they see the light from the royal gates, and black boards, and candles a row, crying faces - and suddenly there is a procession to meet with a douching, and two birks at the gate must be destroyed.
And the procession is bypassing the courtyard on the edge of the sidewalk, and makes a spring conversation from the street to the Spring, the spring conversation and the air with the flavor of prosphorated and hanging out.
But at midnight, the creature and flesh will be smelted, having walked the Spring hearing that only time will, death can be overcome by the strengthening of Sunday.
The poem is called "on passionate". What did the poet mean by this title? Here it is understood that the action takes place at the last week of the Great Post - on the passionate week, week, during which the passions of the Lord of our Jesus Christ are remembered. Passion in church language means suffering.
During the passionate week, the last sufferings of Christ described in the Gospel are remembered, namely: on Sunday to Easter Resurrection - the entrance of the Lord Jesus Christ in Jerusalem; On Monday, the church meets the beginning of the sufferings of Christ, on the same day Iosif is remembered by the wonderful, sold by its brothers, as well as dried on the word of the Lord Smokery, who did not bring the fetus as a symbol of the hypocrisy of scribes and Pharisees; On Tuesday, the memories of the chief of the Jesus Christ of the scribes and the Pharisees, about his teachings, about the parables in which he spoke about the kingdom of God; The Wednesday is the preparation of Christ for the crucifixion of the wife-a sinner, washed by tears of the legs of Christ and anointed by the world, and the urban urban is remembered that day, which on this day decided to commit a betrayal of the Lord; On Thursday, I recall the establishment of Jesus of one of the seven sacraments - the mysteries of communion, the ablution of the legs of Christ to His students, the prayer of Jesus in the Garden of Garden, as well as the betrayal of Christ Juda; On Friday, the crucifixion of Christ, the godfather of the Savior; On Saturday, the Church is remembered by the burial of Jesus Christ, staying his body in the coffin, the descent of the soul of hell to submit a victory over death and delivering the souls, with faithful of his coming, and the introduction of a prudent robber in Paradise.
In the poem "on passionate", we are presented only the last day before Sunday - Saturday. Saturday - day when all the flour is behind, but at the same time this day is still sorrowing, because on this day, unhappy students and students of Christ, as well as his mother buried God, they still did not understand everything that happened, And it should be happening according to the word of the teacher. This day is prepastern. The day, when everything is in a wary waiting for the resurrection of God, when every Travinka trembles before the greatest event of the coming day - the resurrection of God Jesus Christ.
The poem is imbued with the experience of the sufferings of Christ not so many people, how important, nature. Everything created by God is making his Creator, grief and internally crying.
And the forest will be swallowed and uncovered, and on the passages of Christ, as a building praying, stands the crowd of pine sinths.
And in the city, in a small space, like on a gathering, trees look naked into church lattices.
And their eyes are horrified. Clearly their anxiety. Gardens come out of the fence, the land fluctuates: they bury God. And they see the light from the royal gates, and black boards, and candles a row, crying faces - and suddenly there is a procession to meet with a douching, and two birks at the gate must be destroyed.
Trees are becoming similar on the praying, they come to life, gain human feelings, and now they are looking with horror that they made their earthly owners - people who daring to create the greatest evil in the world - to kill God. This technique of revival of an inanimate, which comes into a stunned state of the innocent redemptions of the Lord himself, from the villainance of people, emphasizes the significance, globality and tragity of what is happening. Still, a few joyful notes appear in the poem:
And makes a spring, spring conversation from the street to the spring, and the air with the flavor of the prosphorn, and the snealing fad.
Spring itself, her appearance is a sign of resurrection, rebirth, revival. And the air with the taste of prosfunction is some consecration of everything that is. Disputes are special bread used for the preparation of the Eucharist - the mysteries of fault of wine and bread into the body of Christ. Thus, we are in contact with the air, as it were, with God, inhaling this fragrance, consecrate themselves.
And March spreads the snow on the crowd of the crowp, as if a man came out, and made it, and opened the ark, and all before the thread distributed.
It has long been on Russia, it was taken to remember the departed to give alms, treat close and native something, to give something sacrificing for a person. All this, of course, concerned ordinary mortals, sinful people who are very helpful to get such help from living. God is not needed by God, but as a rite, as a tradition that is invariably committed, as part of the burial, alms is performed by Pasternak and in God.
Then there is a further funeral of Christ, when, for the rest of the soul, the psalter and part of the Bible, which is called the Apostle, is performed over the body of the deceased. The apostle is part of the New Testament, which speaks of the time after the resurrection and ascension of Jesus Christ. These are the acts of the apostles, their messages with the teachings and descriptions of the Christians that took place, as well as the revelation of the Apostle John, a beloved student of Christ, about the future of humanity.
And the singing lasts until the dawn, and, having fallen in the uncertainty, reach quiet from the inside on the wasteland under the lanterns of the Psaltry or the apostle.
The last part of the poem begins with a configuration union but. This union immediately opposes everything that it was said before that, what will be speaking here.
But at midnight, the creature and flesh will be smelted, having walked the Spring hearing that only time will, death can be overcome by the strengthening of Sunday. At midnight, a supernatural event that turned the entire history of mankind is performed on the third day of the crucifixion - the resurrection of Christ's liberation from the original sin, the opening of the paradise abode for all righteous people. And the last rows of the stanza sounds like the slogan of faith and hope:
Death can be overcome by the effort of Sunday.
The temporary composition of the poem is also of interest. At the very beginning of the lyrical work in front of us early morning Saturday.
More around the night blades. It's still so early in the world that there are no numbers in the sky ...
And then we unfold all the events of the Saturday, which was already talking about the poem. Ends the poem by fulfillment from Saturday to Sunday. Thus, we remain at the end of the poem in the foreclosure of the most significant - the beginning of a new life.
Doves
When last week
He entered Jerusalem,
Osaned to meet harm,
Fled with branches behind him.
And the days are all formidable and harsh,
Love not to touch hearts,
Contemptuously shifted eyebrows,
And here is the forelock, the end.
Lead gravity is all
They lay on the courtyards of heaven.
Saying the street Pharisees,
Julia in front of him, like Fox.
And dark forces of the temple
He is given to the heading on the court,
And with the ferventness, the same,
How to praise before, knead.
Crowd at the next plot
Looked out of the gate,
Pushed in the expectation
And poked back and forth.
And plenty of walking in the neighborhood
And rumors from many sides.
And escape to Egypt and childhood
Already remembered how sleep.
She was remembered by the Skat of Magnifies
In the desert, and that steepness,
With which the world power
He was seduced by Satan.
And the marriage feast in Cana,
And the miracle is a divent table
And the sea that in the fog
He is to the boat, like a hare, walked.
And the bottleneck of the poor in the lach
And the descent with the candle in the basement,
Where suddenly she gaslah in fright
When the resurrected got up ...
The poem "bad days" is devoted to the same topic as the poem "on passionate" - the last sufferings of Christ on Earth and his resurrection. The author shows us the hypocrisy, the impermanence and deceit of people, their doubliness, and in contrast to this humility and love for people of Jesus.
Initially, the people met Jesus as her new king, who should arrange a new world, where justice will reign and the truth.
When last week
He entered Jerusalem,
Osaned to meet harm,
Fled with branches behind him.
People sang Written Write. What is Osnna? Osanna is a brief gloriousness of God, a solemn exclamation, an extrosting of God. In the Arrangement of the Bible into Russian, the word Osanna was transferred as "Oh, Lord, save!". But whatever the accurate translation, one thing is clear - people praised Christ, welcomed him as their Savior, who must establish their earthly life in the root. They did not even know that the Mission of Jesus to save the world would be not in general material and physical saturation and satisfaction of all human needs, but in the deliverance of people from the original sin, from the infinite deeline power over people. And when Jesus was taken into custody and began to blame him in blasphemy, people saw the powerlessness of Christ and doubted him. They did not understand that it should have been to suffer for the sins of the human race. But the main enemies of Christ were the Pharisees, the incitement of the people for the killing of the Son of God, who has repeatedly denounced them in hypocrisy, vanity and ambition.
Lead gravity is all
They lay on the courtyards of heaven.
Saying the street Pharisees,
Julia in front of him, like Fox.
The crowd is a crowd, its unbridled strength can do terrible things. And so, having accepted the false witness against Christ, as well as the accusations of Pharisees and scribes, the people will creep their creator.
And dark forces of the temple
He is given to the heading on the court,
And with the ferventness, the same,
How to praise before, knead.
In this stubborn, it is interesting for the metaphor "dark forces of the temple, he was given to the heading on the court." It turns out that the forces of the temple can be dark. These are people who performed sacred rites, people whose duty was to keep the most holy, which was then on earth, and the same people were "dark forces." Such unnatural is amazing, but it was. And those people who have just sang Jesus Osanna (Slavor), now curse him with the same ferventness. People are waiting for the junction, curiosity, the thirst for the spectacle covered everyone:
Crowd at the next plot
Looked out of the gate,
Pushed in the expectation
And poked back and forth.
And plenty of walking in the neighborhood
And rumors from many sides.
Christ, as we remember, combined both the Divine and human nature. What does a person think about when his death is coming when he knows that his death will come very soon and will it be painful? A person, as is often described in artwork, begins to remember his past. Jesus, as a person, in this poem also begins to remember his past:
And escape to Egypt and childhood
Already remembered how sleep.
She was remembered by the Skat of Magnifies
In the desert, and that steepness,
With which the world power
He was seduced by Satan.
And the marriage feast in Cana,
And the miracle is a divent table
And the sea that in the fog
He is to the boat, like a hare, walked.
And the bottleneck of the poor in the lach
And the descent with the candle in the basement,
Where suddenly she gaslah in fright
When the resurrected got up ...
The first memory is escape to Egypt. This event of the early childhood of Jesus, when the Holy Family was forced to run from anger Herod, who ordered to kill all the babies to two years to kill among them and the Savior. This tragedy is transmitted in the Bible with such touching words: "The voice in the frame is heard, crying and sobbing and the cry of the Great; Rachel is crying about his children and does not want to comfort, for they are not." (Gospel from Matthew, Chapter 2, Row 18.)
The following memory is the temptation of Christ Satan in the desert after he fastened there forty days. Then the enemy of Jesus for a high mountain and presenting three tempted proposals to him. The first proposal was to create a miracle - to turn the stones into bread, so that Jesus, after a long post, could eat, but succumbed to this advice of the custody, Christ would commit the sin of ancient way. And the Lord replied to him: "It is written: not a man will live with bread, but every word emanating from the mouth of God." (Luke's Gospel, Chapter 4, Row 4.) The second temptation was the proposal to be relieved from the height so that the Lord could prove his divine origin. But this temptation did not succumb to this temptation. He replied: "It is also written: not the tempts of the Lord of your God." (Gospel from Matthew, Chapter 4, Row 7). It was the test of the pride of Christ. And the next experienced his faith: Satan offered to worship him, for this he would give Jesus all the kingdoms and glory. But the Lord was hard and in faith, he said: "Get away from me, Satan; It is written: the Lord God worship, and he serves one." (Luke Gospel, Chapter 4, Row 8.)
The memories of the miracle in Cana Galilean on marriage is a memoir about the first miracle, which made Jesus on Earth. Then he finished water in wine when it was over during a marriage celebration. This is a miracle. The current theologians consider as God's blessing of marriages.
The memory of how Christ was walking at night at night - this is one of the brightest phenomena of wonders by the Lord during his earthly life.
But the last memory is not a direct reflection of what is described in the gospel, although cases of the resurrection of the dead not once shown in the Holy Book - this is the resurrection of the son of the Naine Widow, this is the resurrection of Lazarus, and the resurrection of the daughter of Jair. But we cannot argue that Christ has risen only three people at life, so the described resurrection of another poor in the basement of shacks is like an interpretation of other possible resurrections. And the fact that the poem ends exactly the miracle of the resurrection in the memoirs of Jesus, whom will soon be told on Calvary, has its particular importance. This is the motive of the future Resurrection of Christ himself, this consolation is hope.
Magdalene
Aside from this busy
I wash the world from the bucket
I'm the stops are more predictive.
I do not find sandals.
I do not see anything because of tears.
On my eyes a veil fell
Strands of blurred hair.
Feet I'm yours in the hempell,
They poured them tears, Izus,
Thread boas wrapped them from the throat,
In the hair buried like in the burbus
Future I see so detailed
As if you stopped him.
I am able to predict now
Protect Clairvoid Siville.
Tomorrow will fall the veil in the temple,
We will get into the circle aside,
And the earth swings under the legs,
Maybe out of pity for me.
Rows of the convoy will be rebuilt,
And the riders will begin the train.
I above the land at the feet of crucifying,
Worish and clogging mouth.
Too many hands for arms
You will spread at the ends of the cross.
For whom there are so many widths in the world,
So many flour and so power?
So many settlements, rivers and groves?
But those three days will pass
And collided into such an emptiness
I am until Sunday the Dorast.
The poem is written on the first person, on behalf of Mary Magdalene, the former demonic harmnica, from which Jesus expelled seven demons and which he made his loyal student. Mary loved Christ to all his being, as the Lord commanded: "Love God of God with all my heart, all the soul, all the intelligence and the whole fortress of yours." (Luke's gospel, chapter 10, verse 27.) And she was true to him to the end: she did not run away, frightened, during the execution of Jesus, as they did other students of the Savior, she stood at the cross during the suffering of the Lord, she was present and With the burial of God, and after Saturday, Maria Magdaline, along with Maria Jaclieva and Salomia, appeared to the coffin of Christ to ack with his aromas, where Christ was the first to be Mary Magdaline and the phenims that were with her. And the poem shows us this selfless love of the Holy God.
People have a holiday cleaning.
The poem of Magdalene begins. What kind of holiday here is about? Here it is said about the preparations for the holiday of Easter - the bottom of the commemoration of the Great God of the Miracle, when, when performing one of the Yazv Egypt, an angel of the Lord had to kill the firstborn from each family in punishment for the fact that the Egyptian king did not want to let go of the Jews; Jewish families to give an angel a sign who they should have anointed their homes in the blood of a lamb. This event was a prototype of what happened later, the God's Son himself became for the sin of people. Maria Magdalene does not prepare for the holiday like everyone else.
Aside with this crushing ...
She knows what should very soon happen and prepares Christ to the upcoming.
I wash the world from the bucket
I'm the stops are more predictive.
I do not find sandals.
I do not see anything because of tears.
On my eyes a veil fell
Strands of blurred hair.
My legs are yours in the hempell, they poured them with tears, Izus, the beads of the beads were wrapped out of her throat, he buried into her hair, as in the burbus.
Mary suffers, she is hard to experience the tragedy of the death of Christ. Description of this ablution of the legs We can find in the Gospel: "Some of the Fariseev asked Jesus to taste food with him; and he, going to the house of Pharisai, was ill. And here, the woman of the city, who was a sinner, learning that he would face in the house of Pharisei , I brought an Alavastre vessel with the world and, becoming behind at his feet and crying, began to pour his feet with his tears and rub his head with her heads, and kissed his feet, and smeared the world. " (Gospel from Luke, chapter 7, verses 36-38.) In these gospel lines, we see not only love, but also aware of the man of their sins, their guilt before God. In the gospel, a woman sipped his tears with his tears from the Lord. Pasternak also interprets the tears of the sinner not as the ointment of God, but as tears of grief, tears caused by the realization that he soon will have to lose the most expensive, which is - God.
I see the future in this way, as if you stopped him. I am now predicted capable of Cognition of Siville.
And the following lines do not correspond to the evangelical narration about the death of Christ. None of the students and even the Mother of God did not recognize the fact that the Lord will raise on the third day, although Jesus has repeatedly told them that he should be injured from people, and then resurrect. But the Lord did not open everything immediately because then the disciples were not useful to know everything that would be, so he spoke somewhat veiled. When Jesus was resurrected and appeared to the apostles, his mother and other disciples, they understood what Savior said them then. So, Magdalene in this lyrical work knows what will be with Christ. She compares its clairvoyance of the future with the clairvoyance of Siville - antique predictors.
Tomorrow will fall the veil in the temple, we will get into the circle aside, and the Earth swam under the legs, maybe from pity for me. Rows of the convoy will be rebuilt,
And the riders will begin the train.
As if in a storm, a tornado, over his head
This cross will rush to heaven.
And so, the curtain in the temple was torn in half, from top to bottom; And the Earth shocked; And the stones are Russell (Gospel from Matthew, Ch. 27, Art. 51). Sotnik and those who have erased Jesus with him, seeing an earthquake and all the former, frightened quite and said: he was truly the Son of God. There were also watched by many women who followed Jesus from Galilee, serving him; Between them were Maria Magdalene and Maria, the mother of Jacob and Josiah, and the mother of the sons of Zezedheev (the Gospel of Matthew, Ch. 27, Art. 54-56).
These lines are about the crucifixions of Jesus. We see here that even the Earth could not remain calm at the time when people were tormented by her god, so loved us that brought themselves sacrificing for our sins. For whom there are so many widths in the world,
So many flour and so power?
Is there so much shower and lives in the world?
So many settlements, rivers and groves?
The love of God for people is so great that she does not even fit in human consciousness.
But this poem, like both previous ones end at the joyful moment of the Resurrection:
But those three days will pass
And collided into such an emptiness
What for this terrible interval
I am until Sunday the Dorast.
Despite the whole horror of what happened, and it was good. The Lord who loves us the Creator, even evil, which we will do, implements in our favor.
All the poems considered by us, Boris Pasternak, are imbued with sincere faith in God. The poet does not just create decent masters lyrical works, beautiful in shape and content: in each of them experienced experiences and lyrical hero, and the author himself. In his poems, Pasternak has shown himself with a true Orthodox Christian who believes in God and loving him. All verses are filled with a mass of feelings: this is a grief about the suffering of God and at the same time awareness of the accuracy of the accurant; This is a feeling of grief, experienced by students of Christ, and the joy of the resurrection of the Savior; This is awareness of his own non-understanding before God and repentance, faith in the mercy of the Creator.
Reading these beautiful poems, we seem to be transferred to those gospel times when the events global for their significance occurred for all humanity. Pasternak so vividly transmits the feelings of his heroes, that we ourselves begin to think about such serious questions as the purpose of our being, why Christ chose such a sorrowful way for himself, for which people betray the Savior, whether there is justice in this world, etc.
Of course, these verses are truly spiritual and can benefit their readers and listeners if people are thinking about their content.
I.A.Sukhanova
Of the 25 poems, completing Roman B. Pasternak "Dr. Zhivago", six are written on the plots of canonical gospels. Let us turn to the poem "bad days" and consider it from the point of view of intertextual ties. In this regard, it turns out to be extremely interesting, although at first glance it may seem just a simple list of evangelical events. Let us dwell on two types of links: on ties with the original source and with the prose text of the novel.
The name of the poem - "bad days" - is associated with one of the main motives of both the novel and the "poems of Yuri Zhivago" - the motive of the passionate week. In the title, at least four of the words specified in the dictionaries are connected1: 1) bad; 2) unfavorable, oppressive, bladder; 3) ugly; 4) stupid. Stupid can be understood as ridiculous, absurd. The bad, oppressive, ugly, ridiculous, asbourdo days are stretched for the Hero of the novel not even a week, as for Christ in the Gospels and in the poem, but for many years - "years of lacklessness", as stated in another poem of the cycle ("August").
In a small amount of work - only 36 poems - contains a reference hardly to all the basic episodes of the four canonical gospels. We list these episodes: flight to Egypt (MF 2: 13-15, 19-22), the temptation from the devil in the desert (MF 4: 1-11, MK 1: 12-13, LK 4: 1-13), marriage in Kane Galilee (Ying 2: 1-11), Water Walking (MF 14: 22-33, MK 6: 45-51, In 6: 16-21), Lazarus Resurrection (IN 11: 1-45), Login Jerusalem (MF 21: 6-9, MK 11: 7-10, LK 19: 35-40, In 12: 12-15), a dispute with the Pharisees in the Jerusalem Temple (MF 22, MK 12, LK 20), Sanhedrin Court and Court of Crowd (MF 26: 57-68, 27: 1-2, 11-31; MK 14: 55-65, 15: 1-20; LK 22: 63-71, 23: 1-25; In 18: 13-14, 19-24, 28-40, 19: 1-16). Signing to the primary source is quite transparent, and the decoding of them is not familiar with the texts of the Gospels, even in cases where the episode is not named directly, but guessed one or several words, common with the text of the original source.
So, in the first stanza, the three words - Jerusalem, Osaned, (c) branches - restore the episode of the entrance to Jerusalem. The word love in the second stanza ("love not to touch hearts) 3 is associated with the content of the sermons of Jesus (" and I tell you: love your enemies, bless you curse you, charging hate you and pray for offending you ... "MF 5:45 ; "The commandment is new I give you, but love each other; as I loved you, so you love each other. According to that, all that you are my disciples, if you have love between your own." In 13: 34-35. See the MF 22: 36-40, MK 12: 29-31, etc.) in subsequent stanches to the original source send the words of Pharisees, the Temple, the court, Egypt, the Desert, Satan, Kana, a miracle, the sea, went (in the original source went , going, going), resurrected (I am raised in the original source) .4
To transfer the majority of these episodes, the reception of paraphrase is used, and certain semantic transformations of the text of the source occur.
In the episode of the entrance to Jerusalem, transmitted in four lines -
When last week
He entered Jerusalem,
Osaned to meet harm,
Fled with branches behind him -
there are "for the scenes" of such details such as the downtown and the post-on-road, the focus is on the greetings of the people. Welcomes Jesus in the poem exactly the people, and not students, as the evangelist of Luka tells about this, that is, it is those people who will soon shout "Cuttings!" And with curiosity to observe the violence. This indicates, firstly, an incomplete sentence ("fled with branches behind him"): In the future, it was using such structures that the actions of the crowd ("and with the ferventness, as they praise before, knead", " The junctions and poked back and forward "); Secondly, it was precipitated precisely, that is, they were led by a huge number of people. Pay attention to how the time of action is indicated: last week. The initial value of the word week is updated - the title of the day we Now we call Sunday. 5 Entrance of the Lord in Jerusalem, or Palm Sunday, is celebrated a week before Easter, therefore, in relation to Good Friday, when the Court of Crow and Crucifixion occurs, this day is the last "Sunday" - the last week.
Changing the mood of the people, not ready to accept the preaching of love, its disappointment is depicted by consolidation of the plan: "scrubbing scrubbing". Strings
Saying the street Pharisees,
Julia in front of him like fox
send not only to the episode of the dispute in the temple after the entrance to Jerusalem (Matt 22:15, MK 12:13), but also to other poems of the Gospels, for example: "When he spoke to them, scribes and Pharisees began to start him, forcing him He has answers to a lot, looking for him and trying to catch something from his mouth to blame him "(LC 11: 53-54). According to the original source, the enemies of Jesus, except for the Pharisees, were Sadducei, high priests and scribes, but the poet only speaks about the Pharisees, probably because the word of the Pharisees got along in Russian in a figurative meaning, which cannot be said, for example, about the word Sadduki. We point out on the rollback of these rows with a string from the "Hamlet" poem, which opens the cycle: "I am alone, everything is sinking in the Pharisee."
In the poem there is no textual coincidences with the evangelical description of the Crowd Court over Jesus, but the meaning of one side of the episode is transmitted and accented: the attitude of the people to Jesus. At the same time, the principal features of the crowd, which make it precisely the crowd, and not the people. The word attention is drawn to the word with a strong negative expression - the scum: "He is given to the heading on the court." The crowd of faceless, its behavior is described by an incomplete offer (omitted to be subject to): "Intended in the expectation of the junction and poked back and forward." Shopotok6 and rumors produced by a crowd act as if by themselves: "and plenty of shops in the neighborhood, and rumors from many sides." The verbs pushed and pumped designate meaningless actions of creatures inadvertent and cause an association with the behavior of the herd of sheep.
Here, in addition to the hidden comparison (crowds with a herd), you can see the hidden allusion: the image of the sheep, the herd is widely used in the gospels, Jesus calls himself a shepherd, that is, shepherd. On the images of a shepherd and sheep built, in particular, the entire 10th head of the Gospel of John: "I am a good shepherd: a good shepherd believes his life for sheep" (Ying 10:11). The poet does not describe neither the court nor the mockery of Roman warriors, representing only the curious crowd of the audience with its indifferent ill-advocacy and the desire to have the torment of those who dies, actually, for the sake of these people themselves: "... and my life I suppose for the sheep" (in 10:15).
The laconic gospel story in the poem is becoming concrete details: the crowd turns out to be at the next plot and looks from the gate, concreteness appears in the characteristic of the "high mountain", with which the Divor showed Jesus "all the kingdom of the Universe for a moment of time" (LK 4: 5):
She was remembered by the Skat of Magnifies
In the desert and that steepness ...
The Episode of the Resurrection of Lazarus occupying a whole building is most detailed:
And the bottleneck of the poor in the lach
And the descent with the candle in the basement,
Where suddenly she gaslah in fright
When the resurrected got up ...
In the Gospel, nothing is said about the poverty or wealth of Mary and Maternity and those Jews, who came to them "console them in sadness about their brother" (Ying 11:19), there is no such detail as a candle. The basement in the poem corresponds to the cave in the original source: "So they took a stone from the cave, where the dead was lying" (in 11:41). Attention is drawn to the use of verbs of an imperfect species to indicate a single and short action: Gasla, got up. It seems that this moment is reproduced, as during the slow motion of the film, or repeatedly repeats.
Unlike the original source in the poem, there is a significant amount of painted vocabulary: threatened, slightly, harsh, pushed, pumped, shopotok, magnificent, steepness, in shack, etc. (we note that the word disaccount loses In context, negative expression). The character of the picture in the poem is typical for Pasternak: Metaphors prevail ("Svetiy's lead weight went to the courtyards of heaven") and Metonimia ("Love not to touch the hearts").
The hero of the poem is never named by name, but indicated by the pronounter of the 3rd person, "requiring" on the association with the primary source of writing from a capital letter. As in the gospels, anaphor has repeatedly used in the poem - repetition of the union and at the beginning of the verse:
And the marriage feast in Cana,
And the miracle is a divent table
And the sea that in the fog
He is to the boat, as in Sukhu, went.
With the middle of the sixth stanza it becomes clear that all the events of the poem are given from the point of view of Jesus:
And escape to Egypt and childhood
Already remembered how sleep.
I remembered the scat of the greatest ...
In the last three strangers, the syntax design, starting as a proposal with homogeneous subjects, was remembered, by means of parcel disintegrates to a number of nominatives. This method allocated the main stages of Jesus's activities - from the temptation of the devil in the desert and miracle in Cana before the resurrection of the "four-day" lasp. The description of the last miracle is most detailed, it takes the largest number of rows and is in a strong text position - at the end of the poem, and the design remains unfinished - it is worth a dot. Thus, the most important for the novel "Dr. Zhivago" motive is allocated - overcoming death, victory over it.
It is impossible to disagree with B.Gasparov in the fact that Roman Pasternak was built on musical law7. Indeed, for this product is characterized by infinite repetition and varying themes, situations. The development of each topic can be devoted to the whole work, here we will focus on the motive of descent with the candle in the basement.
The image of the candle is the most famous leitmotif of the novel. Candle stands as a symbol of life, fate, creativity, wakefulness, and as a household subject, constantly arising on the pages of Dr. Zhivago and causing an association with a gospel appeal: "Let your pregnant and burning lamps" (LC 12:35). Symbols of the candle is generally pronounced when opposing the candle / bad weather, as in the poem "Winter Night". There are similar opposition in the prose part. So, during a storm in Meluiseev, when a mysterious knock, Mademoiselle Flery "ran to wout out Zhivago, but he also heard the knock and went down to the candle to meet the wind of the wind pulled out the door of his hands, blew the candle and hung around both from the street with cold splashes" ( C.V, GL.9, p.153-1548). Thus, there is a descent with the candle, but not in the basement, but in bad weather that extinguishes the candle. Descent to the basement (but without a candle) is available in the third part. Dungeons, the basement is called a university anatomy here. "He went down the bending stairs to the basement in the basement smelled of formalin and carbole, and the presence of secrets was felt in everything, since the unknown fate of all these nozzles and ending the most secret life and death, located here in the basement as at home or on her Headquarters "(Ch.III, Ch.2, p.76).
The motive of descent with the candle in the basement appears in the most consumer sense. In Varykin's recordings, Zhivago is talking about the reserves stored in the cellar: "I love in winter warm breath of the dungeon, hitting the nose roots, earth and snow, barely raise the sinking door of the cellar, at an early hour, to winter dawn, with a weak, Ready to fuse and barely luminous lights in your hand "(Ch.IX, Ch.275). Note that the candle (or other lamp) is ready to fuggle into the dungeon, as under the action of bad weather. The same motive is repeated in an epilogue in Tanya's story: "I'm better for you, says, from the top steps, Bed Sveti, says, and well, with Pelenka on the Lestenka underground" (Ch.xvi, Ch.4, p.498). The candle in this case remains upstairs - and the robber in the subground (cellar, basement, dungeon) kills Peten.
Thus, in the poem "bad days", going down to the candle in the basement, Christ seizes the secret life and death and defeats death. Is it not contaminated here by the gospel plot of the resurrection of Lazarus with the apocryphal plot of the descent to hell?
Another question arises. In this poem, the candle appears on the pages of the novel for the last time and goes out. The candle, a generally accepted symbol of human life, goes out at the time of the resurrection. Why? Not because it will not be "death" (Apocalypse, 21: 4), how was the initial Pasternak called his prose? 9
The foregoing is far from being exhausted, neither the question of the transformation of the primary source in the poem, nor, even more so, on its connections with the prose text of the novel. It was not about this work about the place of "bad days" inside the cycle of the poem of Yuri Zhivago. All these problems can be solved fully only in the context of studying the text semantic fields of the entire novel "Dr. Zhivago".
In addition to these questions, interest is also the extent to which the secondary sources could be reflected in the text of the poem, among which can be assumed, for example, drama K.R. "Tsar Judaisky", poem I.A. Bunina "Entrance in Jerusalem" and others.
Without idle, the question of the intermedial linkage of the work, in particular, with visual arts from the point of view of the verbalization of iconic signs, is also not celebrating: the dependence of the "gospel" poems by B.L.Pasternak from world and Russian art is obvious. As for "bad days", the origin of the candle as the details of the Episode of the resurrection of Lazarus can be associated with the famous gestal gravury Dore and some works of painting, and the part of the poem, where the behavior of the crowd is depicted, can be perceived as a kind of "mirror" analogue of sculpture M Actokolsky "Christ in front of the judgment of the people" - in the poem of Pasternak presented what he sees the "Christ" of the Anticoline.
In short, the question of the intertextual links of the poem "bad days" and their manifestations at the text level seems to be truly immense and requires further development.
Notes
Dictionary of the modern Russian literary language. T.3. M.; L.: Publishing House of the Academy of Sciences of the USSR, 1954. Art. 1168-1170. Explanatory dictionary of the Russian language. T.1 / ed. prof. D.N. Shushakova. M.: Oziz, 1935. Article.813.
Association arises with "Okayan Days" I.A. Bunin.
The text of the poem by quoting by publication: Pasternak B.L. Dr. Zhivago: Roman. M.: Soviet writer, 1989. S.527-528.
Texts of the Gospels are cited by a synodal translation.
Fasmer M. Etymological Dictionary of the Russian language. Per. with it. and add. O.N.Trubacheva. T.3. M.: Progress, 1971. S.57.
Writing B.L.Pasternak.
Gasparov B. Temporary counterpoint as a forming principle of novel Pasternak "Dr. Zhivago" // Friendship of Peoples. 1990. № 3. P.22-242.
The text of the novel is cited by the specified edition.
About such a version of the name reports V. Borisov in the afterword to the novel. / Doctor Zhivago. Decree. ed. P.724).
Bibliography
To prepare this work, materials from the site http://www.yspu.yar.ru/ were used
Jesus riding on a donkey enters Jerusalem. Entering on the donkey, Jesus shows what the world wishes, not the war with the Romans. Residents of Jerusalem meet Jesus, covering the road in front of him palm branches. Jews were expected by the Messiah (Savior from the rule of Romans). Jews knew about the resurrection of Lazarus and believed that Jesus was a long-awaited Messiah. In the Jerusalem Temple, Jesus turns the tables changed, exclamation: " it is written - my house of my prayer will be intermedible; and you made him a twist of robbers"(MF.21: 13). In the temple, Jesus heals chrome and blind (MF.21: 14). Leaving Jerusalem, Jesus spends the night in Viph. The holiday symbolizes the recognition of the mission of Jesus Christ, as well as the fact that this event is a prototype of the entrance of the Son of Human to Paradise. The celebration of the entrance of the Lord in Jerusalem in Orthodoxy.
For the first time he was established in Jerusalem in the fourth century. Finally in the Western tradition of the holiday, under the name "Palm Sunday" adds to the seventh century. The holiday is celebrated by Orthodox, Catholics and many Protestants. In Orthodoxy, the Entrance of the Lord in Jerusalem has no resistance (although Lazareva Saturday can be considered on the eve of the day before), and the cost of interest, since the Entrance of the Lord in Jerusalem immediately follows a passionate week. On the all-in-bed luck under the holiday of the entrance of the Lord in Jerusalem, Orthodox meet the upcoming gentlemen and greet Jesus as the winner of hell and death, holding branches, flowers and lit candles in the hands. In the morning, prayer is read on the blessing of palm branches, which in Slavic countries are replaced by willow branches. Willow branches after this are sprinkled with holy water. And the consecrated willow branches themselves are stored throughout the year, decorating with them icons in the house. There is a custom putting the consecrated willow in the hands of the dead as a sign that they will defeat death in Christ, will resurrect and meet the Savior with sanctified branches.
Holiday gymnography in Russian Orthodoxy.
| Tropear, voice 1st Common Resurrection / First, the passion of assurances / from the dead erected Esi Lazarus, Christ God. / The same We, Yako, the victory of the sign of signs are wearen, / you the winner of death scream: / Osaned in the Vychnyh, / Blessed Grocery in the name of the Lord. Music: Major, / Exodus Christ, / Osanna in the High / and we are crying / blessed to you in the name of the Lord. In Tropar, voice 4th: His baptism, Christ, His baptism, unforgettable life with the resurrection of yours, / and coming me to: / Osanna in the Highway, / Blessed Grocery in the name of the Lord. Kondak, voice 6th: On the throne in the sky, / on the rass to the earth wearable, Christ, God, / Angels Praise / and Children Chanting / Felling Essently: / Blessed Esi, Ginger Adam Appeal. |
Folk traditions.
In Russia, the custom is common to hit the bunches of the willow of adults, children, homemade cattle. It was believed that it would add to them vitality. It was believed that the willow protects: protects against unclean strength, it protects the house, stops the fire and a storm, picks up sowing, drove away from the man of the devil. For this reason, the consecrated willow stored for a whole year on the ship, and, by bringing fresh from the church, the old one was descended by the river or stuck in the ground on the field. Having hit each other with branches, they usually uttered a spell: " Be healthy like the willow "," grow like the willow "," I'm not Bew, the willow beats, "" Verba Hleust, Bay to tears" These vintage spells turned into comic children's songs. Parents slightly hit the children with a bunch of willow, saying:
Verba, Verba, Verba Hleust, Verba Heroh beats to tears.
Verba Blue beats Sustilly, Verba Krasnaya beats in vain, Verba Bela beats the case,
Verba Hleust - beats to tears.
A week before Easter, on Palm Sunday, large verbal bazers were arranged in the cities.
A lot of sayings are associated with Verva in Russia:
- on the eve of the Verbal Sunday of St. Lazar for Verba Lazil;
- Cattle is expelled in the field for the first time with a Verba Sunday;
- If the Verbal Week is brazed, with matinees, then the yari will be good;
- on the Verbny Frost - the tires of bread will be good;
- Verba Rasputle leads, drives the last ice river;
- Not the willow beats, but an old sin.
Boris Pasternak "Bad days."
Verbal Sunday events and the subsequent passionate week are devoted to the poems B. Pasternak "Dove Days" from the novel "Dr. Zhivago". |
When last week He entered Jerusalem, Osaned to meet harm, Fled with branches behind him. And the days are all formidable and harsh, Lead gravity is all And dark forces of the temple Crowd at the next plot And plenty of whisper next door She was remembered by the Skat of Magnifies And the marriage feast in Cana, And the bottleneck of the poor in the lach |
The texts of the Scripture in his poems live like precious stones in a frame - without losing their own shine, they acquire and something else: the mood and those images and ideas over which the poet reflects. As a result, the biblical plot itself, by which it is easy to pass, because "I have already heard it many times," gaining new paints, remains in the reader's mind.
Among the "poems of Yuri Zhivago" the biblical plots are formally dedicated to six - "on passionate", "Christmas Star", "Miracle", "Bad days", "Magdalene I", "Magdalen II", "Gefseiman Garden". But, since our task does not include an academic analysis of the poetic cycle, we will choose from them arbitrarily only those that relate to the ideas and mood of the passionate saddemic.
Great Monday
Miracle
He walked from Viph in Yurusalim,
In advance with sadness of foreboding Tom.
Spiny shrub on the cooler was buried,
Over the hut near the smoke did not move
There was hot air, and reed was immobile,
And the Dead Sea rest Realities.
And in bitterness arguing with bitterness of the sea
He walked with a small crowd of clouds
On a dusty road on whose compound,
She walked to the city at the discrepancy of students.
And so he deepened his thoughts,
That the field flashed in the sadness.
Everything is amended. One he stood in the middle
And the locality lay a layer in forgetting.
Everything mixed up: warm and desert,
And lizards, and keys, and streams.
The fig tree has risen not far away,
Completely without fruits, only branches and leaves.
And he said to her: "For what are you breastst?
What is my joy in your tetanus?
I'm thirst and notch, and you are empty,
And meeting with you irreparable granite.
Oh, how you are offensive and pretty!
Stay such before the fuss of the years. "
On wood tremor tremor passed,
Like lightning spark in the thunder's rim.
The fig tree was incubated.
Find at this time a minute of freedom
In leaves, branches, and roots, and trunk,
We managed to intervene the laws of nature.
But the miracle is a miracle, and the miracle is God.
When we are in confusion, then the average is
The story of the fruitless figure is the Evangelical event of the Great Monday. However, the poet finds his emphas in this plot.
First, it is a state of nature. The passionate began - and the whole world is measured in the preference of the upcoming events. Do not move smoke, reed, dead sea. The mood of bitter supports and the smell of wormwood, suddenly arising or in the district, or in the preeming Consciousness of Christ (and the feeling here is clearly more important than the question of whether the wormwood is growing in Palestine and can smell at this time of year).
The very meaning is also acquired by the mixture itself, "offensive and pretty". She had a chance to console God in his suffering. And instead, she gives him a meeting of "irregular granite."
Ends the poem by appeal, perhaps, to the main theme of the week. The author does not mention the coming resurrection here, but he argues about the qualities of a miracle, emphasizing his omnipotence, independence from our sentiments and surprise:
When we are in confusion, then the average is
It overtakes instantly, surprised.
Whatever our mood and condition by the end of the passionate week, its main miracle will necessarily happen.
Great Tuesday.
Doves
When last week
He entered Jerusalem,
Osaned to meet harm,
Fled with branches behind him.
And the days are all formidable and harsh,
Love not to touch hearts,
Contemptuously shifted eyebrows,
And here is the forelock, the end.
Lead gravity is all
They lay on the courtyards of heaven.
Saying the street Pharisees,
Julia in front of him, like Fox.
And dark forces of the temple
He is given to the heading on the court,
And with the ferventness, the same,
How to praise before, knead.
Crowd at the next plot
Looked out of the gate,
Pushed in the expectation
And poked back and forth.
And plenty of whisper next door
And rumors from many sides.
And escape to Egypt and childhood
Already remembered as a dream.
She was remembered by the Skat of Magnifies
In the desert, and that steepness,
With which the world power
He was seduced by Satan.
And the marriage feast in Cana,
And the miracle is a divent table
And the sea that in the fog
He is to the boat, like a hare, walked.
And the bottleneck of the poor in the lach
And the descent with the candle in the basement,
Where suddenly she gaslah in fright
When the resurrected got up ...
Formally, the poems of "bad days" with the events of the Great Tuesday is not connected. His plot resembles a more time-free eight. Entrance of the Lord in Jerusalem
Osaned to meet harm,
Fled with branches behind him -
Replaced here by the court of high priests,
Saying the street Pharisees,
Then - reference to the crowd on the court of Pilate.
And with the ferventness, the same,
How to praise before, knead.
The poet continues to reflect on the theme of the miracle. Therefore, the wonders are chosen from all previous events of the life of the Savior here - the temptation in the desert, marriage in Cana, walking around the waters, the resurrection of Lazarus.
(The desire of some interpreters to see in the last rows The resurrection of Christ himself seems not quite true to us. First, Christ could not perceive the picture of his own resurrection from the part. Secondly, the description of the moment, "when the resurrected got up" in front of the crowd, corresponds to Lazarus resurrection).
As you can see, the eight of the plot closes, taking us back to the passionate sadmice.
It is not by chance that the last in the chain of the Lords of the Miracles is one already committed resurrection. However, now, in the midst of the passionate week, all the former miracles seem to be with something long, "remember as a dream."
Will or no resurrection? Passionate saddemic - bad days.
Great Wednesday.
Magdalene
II.
People have a holiday cleaning.
Aside from this busy
I wash the world from the bucket
I'm the stops are more predictive.
I do not find sandals.
I do not see anything because of tears.
On my eyes a veil fell
Strands of blurred hair.
Feet I'm yours in the hempell,
They poured them tears, Izus,
Thread boas wrapped them from the throat,
In the hair buried, as in the burbus.
Future I see so detailed
As if you stopped him.
I am able to predict now
Protect Clairvoid Siville.
Tomorrow will fall the veil in the temple,
We will get into the circle aside,
And the earth swings under the legs,
Maybe out of pity for me.
Rows of the convoy will be rebuilt,
And the riders will begin the train.
As if in a storm, a tornado, over his head
This cross will rush to heaven.
I'll cut on the ground at the feet of crucifying,
Worish and clogging mouth.
Too many hands for arms
You will spread at the ends of the cross.
For whom there are so many widths in the world,
So many flour and so power?
Is there so much shower and lives in the world?
So many settlements, rivers and groves?
But those three days will pass
And collided into such an emptiness
What for this terrible interval
I am until Sunday the Dorast.
Great Wednesday. Christ in Bethy.
We will leave aside the small theological inaccuracies of Pasternak text - the question of whether the harmnica was washed by the legs of Christ, it was Magdalina, as well as obvious overlays over time. (The curtain in the temple will fall at the time of the death of Christ, and then, in the evening on Friday, an earthquake will happen. That is, in relation to the environment, it is not "tomorrow", but the "day after tomorrow"). Let's pay attention to the mood of this poem.
Passionate approached the middle, and the poet accepted us to predictions. Here, the main gospel events are shown through the view of the woman - very emotional, maybe even somewhat sensual. However, in this female sobbing, Pasternak creates a dynamic visual image, moving, as if shot by a camera with an arrow crane.
Note that it changes from the quatrain to the quatrain of the scale of the depicted. Life, pre-holiday bustle, thread Bus in the hair here is replaced by the same thread - the riders, traveling from the place of the execution of the execution. The cross, huge, as a tornadow, grows literally to the sky.
The painting of the crucifixion seems to be expanding, capturing all the world, and possibly the whole world history:
Is there so much shower and lives in the world?
So many settlements, rivers and groves?
And after the silence comes.
Until the resurrection, we have three days left. Great Wednesday.
Maundy Thursday.
Gefseiman Sad.
Merzian stars are far indifferent
There was a turn of the road insane.
The road went around the mountain oilseed
At the bottom under her, the cedar proceeded.
The lawn fell away from half.
Gray silver masses
Tried to step into the air.
At the end there was someone's garden, put on the land.
Pupils leaving behind the wall,
He said to them: "The soul will mournfully,
Stay here and awake with me. "
He refused without confrontation,
And it was now, as mortals like us.
Night Dal now seemed edge
Destroying and nonsense.
The worst of the universe was uninhabited
And only the garden was a place to live.
And, looking at these black failures,
Empty, without start and end,
So that this bowl of death has passed,
In the fence, he prayed his father.
Softening the prayer death is
He went beyond the fence. On the ground
Pupils depicted by Dream
Flaw in the roadside kickle.
He woke them up: "The Lord has really encouraged you
To live on my days, you ruined like a layer.
The hour of the Son of Human punched.
He will betray himself in the hands of sinners. "
And only said, it's not known where
Crowd of slaves and scope of vagrants,
Lights, swords and ahead - Judas
With treacherous lobsan on lips.
Peter gave a sword to repulse thoroughbreds,
And ear one of them compartment.
But hears: "The dispute cannot be solved by iron,
To put your sword in place, man.
Surely the darkness of the winged legions
Father would not equip me here?
And, the hair then on me not TRAWW,
Enemies would dissipate without a trace.
But the book of life went to the page,
Which is more expensive to all shrines.
Now it should come true,
Let it come true. Amen.
You see, the course of ages is similar to parable
And may challenge on the go.
In the name of the terrible great
I am in voluntary flour into the coffin.
I go to the coffin and on the third day it is rebuilt,
And, how to fure on the river rafts,
The cenchers will float from the dark. "
Maundy Thursday. Evangelical events of this day are a secret bulk and the next prayer for her about the bowl. At first glance, Pasternak poem is a quick retelling of the second plot, very quick. Only the attention here for some reason shifted to the landscape.
It would be possible to calculate the "Gefseman Garden" landscape sketch, however, as we already know on Magdalene, the landscape of Pasternak is dynamic. If you look attentively, here the scale of the image is changing here from the quatrain. And, in the end, the landscape turns out to be not completely scenery.
However, the poem begins really as a species sketch: Night, river, turning the road.
The road went around the mountain oilseed
At the bottom under her, the cedar proceeded.
As an emphasis, we will pay attention to "indifferent distant" stars. And then, literally before our eyes, the image begins to transform.
It turns out that in the sky - not just stars, there is a Milky Way. That is, the road started on Earth, as if continuing in the sky. The leaves of wild olives are grayish from nature, - in the lunar light can really remind the stars. But this fought the road from the ground into the sky shares the breakdown. And in order to collect her together, you need an effort.
Gray silver masses
Tried to step into the air.
The worst of the universe was uninhabited
And only the garden was a place to live.
Such a transformation happens not suddenly, but immediately after Christ is trying to look at the world through the eyes of a simple mortal:
He refused without confrontation,
How from things obtained loan
From omnipotence and miracle
And it was now, as mortals like us.
And immediately night ceases to be just at night, turning into "black dips, empty without start and end." Turning to the Father, Christ struggles with death. He will restore the universe again.
... the course of the centuries is similar to parable
And may challenge on the go.
Which of us saw someday, how are the century burn? However, the poet immediately gives an answer to this question:
And, how to fure on the river rafts,
To me on the trial, like Barge Caravan,
Counterpaste float from darkness.
Before us - again the river, and the strip of lights on the dark water. Or maybe it is a Milky Way? Or just one without any effort goes to another?
Maundy Thursday. Ahead of us is waiting for the most important thing.
Great Friday.
Hamlet
The hum of quiet. I went to the layout.
Leaving for the door jamb
I catch in distant echoes,
What happens on my century.
Dusk night is set on me
Thousand binoculars on the axis.
Unless you can, buy it,
The bowl of this pass is pasted.
I love your plan stubborn
And play this role to play.
But now there is another drama,
And this time I dismissed me.
But thought out the routine of actions,
And inevit the end of the way.
I am alone, all sinking in the pharyce.
Life live - not the field go. Br\u003e
At first glance, "Hamlet" - does not apply to the poems of Yuri Zhivago on Gospel themes, but everything is not so simple. Pay special attention for two points.
The poem was written in February 1946. Then Pasternak completed the transfer of Shakespeare's tragedy (the first public reading was held), then (in the winter of 1945-1946) began to work on the novel.
In all the "gospel" verses, Christ is depicted very iconically. It can be said that with a detailed appeal to the evangelical text, in verses of Pasternak, there is no directly (not through the eyes of other heroes) seen, sensually depicted Savior. Most often, the poet says just - he.
The appearance of the image of Hamlet (or actor, playing Hamlet), allows the poet to sharply deploy the situation and say "I":
The hum of quiet. I went to the layout.
"Hamlet" as if once again repeats many motives, which we have already heard in the "Evangelical" verses.
This and "Dusk Night", opposing the hero (as in the "Ghefseiman Garden"), and much more detail than there, the sounds of "praying about the bowl". But the main topic here sounds differently - sharply and personally.
Recall the famous Hamlet's monologue. Perhaps the main idea of \u200b\u200bit is expressed in the stitching:
... worthy of L Stock
To humble under the blows of fate
Ile must have resistance.
But, in fact, the same question of Christ previously decided for himself, refusing "from omnipotence and the wonderfulness" and explaining the apostles that
"The dispute cannot be solved by iron."
However, in both cases there is nothing about submission to fate. In his "remarks to the transfers of Shakespeare", Boris Pasternak wrote: "Hamlet" is not the drama of non-abstentivity, but the drama of debt and self-denial. "
Voluntarily allowing himself to crucify, Christ is sacrificed. Sending your novel for foreign publication, Boris Pasternak has the right to expect violence in his homeland, but did not leave the country.
In the gospel plot, the experiencies of the poet himself were organic here, even before writing a novel repeatedly nominated for the Nobel Prize and, it must be assumed well who knew how many denoms were written on it to the relevant authorities:
Leaving for the door jamb
I catch in distant echoes,
What happens on my century.
Refusal of resistance by force does not always have weakness. And the victim makes sense, even if it seems that everything around "sinks in the Pharisee". And, bringing a sacrifice, it is very important to keep the clarity of the mind until the end; Do not get enough sleep, but continue to work.
Before us is the most personal and lyrical history of the passionate week. Life live - not the field go.
We finish reading the poems of Boris Pasternak, in which he refers to the topic of the Savior's cross sacrifice and describes those gospel events that they preceded.
Great Saturday.
On passionate
More around the night blades.
Still so early in the world
That the stars in the sky there is no number,
And every day, light,
And if the earth could
She would have slept
Under reading psalti.
More around the night blades.
So early in the world
That the area of \u200b\u200beternity lay down
From intersection to the corner
And before dawn and heat
Another thousands of one.
Still earth naked-goal,
And she is nothing at night
Raw bells
And renew the singers from the will.
And from passionate thursday
Up to a passion
Water Bourgue Beach
And curves the waterways.
And the forest will spread and uncovered,
And on the passions of Christ
As a building praying, it is worth
Crowd of pine trunks.
And in the city, on a small
Space, like on a gathering,
Trees look Nagishom
In church lattices.
And their eyes are horrified.
Clearly their anxiety.
Gardens come out of the fence,
Land fluctuates land:
They bury God.
And see the light of the royal gates,
And black boards, and candles row,
Planted faces -
And suddenly there is a procession
Comes out with a loatching
And two birchs at the gate
Must be destroyed.
And procession bypass yard
On the edge of the sidewalk
And makes off the street
Spring, spring conversation
And the air with the flavor
And the sighted ugara.
And March scatters snow
On the population crowd,
As if a man came out,
And carried out and opened the ark,
And all before the thread distributed.
And the singing lasts to dawn,
And, having fallen in the forehead,
Reach quieter from the inside
On waste lanterns
Psalm or apostle.
But at midnight, the creature and flesh will be smelted,
Sooting the hearing of the spring,
That only time will
Death can be overcome
Strengthened Sunday.
Great Saturday. All the most terrible events of this week have already happened, and to the great joy, we left to wait one day. And he stretches and stretches. Such is the sketch of Boris Pasternak: whether the expectation of Easter, or simply expectation of spring.
And the landscape in this poem is almost a landscape. Well, except that sometimes a random definition will give us that it is generally about events of a universal scale:
... the area of \u200b\u200beternity lay down
From intersection to the corner
And before dawn and heat
Another thousands of one.
Yes, the trees here for some reason are involved in everything that is happening so that it is difficult to understand: is it a forest - or still participants in the church in the temple?
And forest ...
As a building praying, it is worth
Crowd of pine trunks.
However, the crown of Pasternak's poetic mastery here is the ability to make a reference to the Bible and achieve the deepest meaning through a single repeating epithet.
It would seem that the spring is early, and there is nothing surprising in the fact that the forest around is naked. But the indication for some reason it flashes in the text with the annoying notes:
Still earth naked-goal,
And the forest will spread and uncovered,
- And very incomprehensible:
Trees look Nagishom
In church lattices.
And, in the end, the words of Adam from the third chapter of Genesis are coming to the memory: "Your voice I heard in paradise, and I was afraid, because I need Nag."
And again, as if at the time of the Old Testament, the Earth and all living on it await their Savior. And he will not slow down to come, simple, - as morning or as spring.
Yulia Mendeleev
www.pravmir.ru.
Some intertextual connections of the poem B. Pasternak "Bad days"
I.A.Sukhanova
Of the 25 poems, completing Roman B. Pasternak "Dr. Zhivago", six are written on the plots of canonical gospels. Let us turn to the poem "bad days" and consider it from the point of view of intertextual ties. In this regard, it turns out to be extremely interesting, although at first glance it may seem just a simple list of evangelical events. Let us dwell on two types of links: on ties with the original source and with the prose text of the novel.
The name of the poem - "bad days" - is associated with one of the main motives of both the novel and the "poems of Yuri Zhivago" - the motive of the passionate week. In the title, at least four of the words specified in the dictionaries are connected1: 1) bad; 2) unfavorable, oppressive, bladder; 3) ugly; 4) stupid. Stupid can be understood as ridiculous, absurd. The bad, oppressive, ugly, ridiculous, asbourdo days are stretched for the Hero of the novel not even a week, as for Christ in the Gospels and in the poem, but for many years - "years of lacklessness", as stated in another poem of the cycle ("August").
In a small amount of work - only 36 poems - contains a reference hardly to all the basic episodes of the four canonical gospels. We list these episodes: flight to Egypt (MF 2: 13-15, 19-22), the temptation from the devil in the desert (MF 4: 1-11, MK 1: 12-13, LK 4: 1-13), marriage in Kane Galilee (Ying 2: 1-11), Water Walking (MF 14: 22-33, MK 6: 45-51, In 6: 16-21), Lazarus Resurrection (IN 11: 1-45), Login Jerusalem (MF 21: 6-9, MK 11: 7-10, LK 19: 35-40, In 12: 12-15), a dispute with the Pharisees in the Jerusalem Temple (MF 22, MK 12, LK 20), Sanhedrin Court and Court of Crowd (MF 26: 57-68, 27: 1-2, 11-31; MK 14: 55-65, 15: 1-20; LK 22: 63-71, 23: 1-25; In 18: 13-14, 19-24, 28-40, 19: 1-16). Signing to the primary source is quite transparent, and the decoding of them is not familiar with the texts of the Gospels, even in cases where the episode is not named directly, but guessed one or several words, common with the text of the original source.
So, in the first stanza, the three words - Jerusalem, Osaned, (c) branches - restore the episode of the entrance to Jerusalem. The word love in the second stanza ("love not to touch hearts) 3 is associated with the content of the sermons of Jesus (" and I tell you: love your enemies, bless you curse you, charging hate you and pray for offending you ... "MF 5:45 ; "The commandment is new I give you, but love each other; as I loved you, so you love each other. According to that, all that you are my disciples, if you have love between your own." In 13: 34-35. See the MF 22: 36-40, MK 12: 29-31, etc.) in subsequent stanches to the original source send the words of Pharisees, the Temple, the court, Egypt, the Desert, Satan, Kana, a miracle, the sea, went (in the original source went , going, going), resurrected (I am raised in the original source) .4
To transfer the majority of these episodes, the reception of paraphrase is used, and certain semantic transformations of the text of the source occur.
In the episode of the entrance to Jerusalem, transmitted in four lines -
When last week
He entered Jerusalem,
Osaned to meet harm,
Fled with branches behind him -
there are "for the scenes" of such details such as the downtown and the post-on-road, the focus is on the greetings of the people. Welcomes Jesus in the poem exactly the people, and not students, as the evangelist of Luka tells about this, that is, it is those people who will soon shout "Cuttings!" And with curiosity to observe the violence. This indicates, firstly, an incomplete sentence ("fled with branches behind him"): In the future, it was using such structures that the actions of the crowd ("and with the ferventness, as they praise before, knead", " The junctions and poked back and forward "); Secondly, it was precipitated precisely, that is, they were led by a huge number of people. Pay attention to how the time of action is indicated: last week. The initial value of the word week is updated - the title of the day we Now we call Sunday. 5 Entrance of the Lord in Jerusalem, or Palm Sunday, is celebrated a week before Easter, therefore, in relation to Good Friday, when the Court of Crow and Crucifixion occurs, this day is the last "Sunday" - the last week.
Changing the mood of the people, not ready to accept the preaching of love, its disappointment is depicted by consolidation of the plan: "scrubbing scrubbing". Strings
Saying the street Pharisees,
Julia in front of him like fox
send not only to the episode of the dispute in the temple after the entrance to Jerusalem (Matt 22:15, MK 12:13), but also to other poems of the Gospels, for example: "When he spoke to them, scribes and Pharisees began to start him, forcing him He has answers to a lot, looking for him and trying to catch something from his mouth to blame him "(LC 11: 53-54). According to the original source, the enemies of Jesus, except for the Pharisees, were Sadducei, high priests and scribes, but the poet only speaks about the Pharisees, probably because the word of the Pharisees got along in Russian in a figurative meaning, which cannot be said, for example, about the word Sadduki. We point out on the rollback of these rows with a string from the "Hamlet" poem, which opens the cycle: "I am alone, everything is sinking in the Pharisee."
In the poem there is no textual coincidences with the evangelical description of the Crowd Court over Jesus, but the meaning of one side of the episode is transmitted and accented: the attitude of the people to Jesus. At the same time, the principal features of the crowd, which make it precisely the crowd, and not the people. The word attention is drawn to the word with a strong negative expression - the scum: "He is given to the heading on the court." The crowd of faceless, its behavior is described by an incomplete offer (omitted to be subject to): "Intended in the expectation of the junction and poked back and forward." Shopotok6 and rumors produced by a crowd act as if by themselves: "and plenty of shops in the neighborhood, and rumors from many sides." The verbs pushed and pumped designate meaningless actions of creatures inadvertent and cause an association with the behavior of the herd of sheep.
Here, in addition to the hidden comparison (crowds with a herd), you can see the hidden allusion: the image of the sheep, the herd is widely used in the gospels, Jesus calls himself a shepherd, that is, shepherd. On the images of a shepherd and sheep built, in particular, the entire 10th head of the Gospel of John: "I am a good shepherd: a good shepherd believes his life for sheep" (Ying 10:11). The poet does not describe neither the court nor the mockery of Roman warriors, representing only the curious crowd of the audience with its indifferent ill-advocacy and the desire to have the torment of those who dies, actually, for the sake of these people themselves: "... and my life I suppose for the sheep" (in 10:15).
The laconic gospel story in the poem is becoming concrete details: the crowd turns out to be at the next plot and looks from the gate, concreteness appears in the characteristic of the "high mountain", with which the Divor showed Jesus "all the kingdom of the Universe for a moment of time" (LK 4: 5):
She was remembered by the Skat of Magnifies
In the desert and that steepness ...
The Episode of the Resurrection of Lazarus occupying a whole building is most detailed:
And the bottleneck of the poor in the lach
And the descent with the candle in the basement,
Where suddenly she gaslah in fright
When the resurrected got up ...
In the Gospel, nothing is said about the poverty or wealth of Mary and Maternity and those Jews, who came to them "console them in sadness about their brother" (Ying 11:19), there is no such detail as a candle. The basement in the poem corresponds to the cave in the original source: "So they took a stone from the cave, where the dead was lying" (in 11:41). Attention is drawn to the use of verbs of an imperfect species to indicate a single and short action: Gasla, got up. It seems that this moment is reproduced, as during the slow motion of the film, or repeatedly repeats.
Unlike the original source in the poem, there is a significant amount of painted vocabulary: threatened, slightly, harsh, pushed, pumped, shopotok, magnificent, steepness, in shack, etc. (we note that the word disaccount loses In context, negative expression). The character of the picture in the poem is typical for Pasternak: Metaphors prevail ("Svetiy's lead weight went to the courtyards of heaven") and Metonimia ("Love not to touch the hearts").
The hero of the poem is never named by name, but indicated by the pronounter of the 3rd person, "requiring" on the association with the primary source of writing from a capital letter. As in the gospels, anaphor has repeatedly used in the poem - repetition of the union and at the beginning of the verse:
And the marriage feast in Cana,
And the miracle is a divent table
And the sea that in the fog
He is to the boat, as in Sukhu, went.
With the middle of the sixth stanza it becomes clear that all the events of the poem are given from the point of view of Jesus:
And escape to Egypt and childhood
Already remembered how sleep.
I remembered the scat of the greatest ...
In the last three strangers, the syntax design, starting as a proposal with homogeneous subjects, was remembered, by means of parcel disintegrates to a number of nominatives. This method allocated the main stages of Jesus's activities - from the temptation of the devil in the desert and miracle in Cana before the resurrection of the "four-day" lasp. The description of the last miracle is most detailed, it takes the largest number of rows and is in a strong text position - at the end of the poem, and the design remains unfinished - it is worth a dot. Thus, the most important for the novel "Dr. Zhivago" motive is allocated - overcoming death, victory over it.
It is impossible to disagree with B.Gasparov in the fact that Roman Pasternak was built on musical law7. Indeed, for this product is characterized by infinite repetition and varying themes, situations. The development of each topic can be devoted to the whole work, here we will focus on the motive of descent with the candle in the basement.