Uil'yam Blejk. Pesni Nevinnosti i Opyta
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William Blake. Songs of Innocence and Experience
Shewing the Two Contrary States of the Human Soul
Perevod S.Stepanova
OCR: Maksim Bychkov
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Uil'yam BLEJK
Pesni Nevinnosti
i Opyta
Pokazyvayushchie
dva protivopolozhnyh sostoyaniya
dushi chelovecheskoj
Piping down the valleys wild
Piping songs of pleasant glee
On a cloud I saw a child.
And he laughing said to me.
Pipe a song about a Lamb:
So I piped with merry chear,
Piper pipe that song again -
So I piped, he wept to hear.
Drop thy pipe thy happy pipe
Sing thy songs of happy chear,
So I sung the same again
While he wept with joy to hear.
Piper sit thee down and write
In a book that all may read -
So he vanish'd from my sight,
And I pluck'd a hollow reed.
And I made a rural pen,
And I stain'd the water clear,
And I wrote my happy songs,
Every child may joy to hear
SHel ya s dudochkoj vesnoyu,
Zanimalasya zarya -
Mal'chik v tuchke nado mnoyu
Ulybnulsya, govorya:
"Pesnyu mne sygraj pro agnca!"
YA sygral - razveselil!
"Ty sygraj-ka eto snova!"
YA sygral - on slezy lil.
"Dudochku ostav' i spoj mne
To, chto prezhde ty igral".
I poka ya pel tu pesnyu,
On smeyalsya i rydal.
"Vyjdet kniga neplohaya -
Pesni eti pust' prochtut", -
Molvil mal'chik, ischezaya...
Srazu vzyalsya ya za trud:
Dlya pis'ma slomil trostinku,
Brosil v vodu gorst' zemli -
Zapisal vse pesni detyam,
CHtoby slushat' ih mogli!
How sweet is the Shepherds sweet lot,
From the morn to the evening he strays:
He shall follow his sheep all the day
And his tongue sliall be filled with praise.
For he hears the lambs innocent call.
And he hears the ewes tender reply.
He is watchful while they are in peace,
For they know when their Shepherd is nigh
Dolya pastyrya tak horoshi!
Na lugu on vstrechaet rascvet,
Do zakata ovechek paset -
Doli luchshe na svete i net!
Ibo slyshit on agncev svoih,
Berezhet ih vse nochi i dni;
Ovcy pastvoyu mirno idut --
Ibo pastyrya znayut oni.
The Sun does arise,
And make happy the skies.
The merry bells ring,
To welcome the Spring.
The sky-lark and thrush,
The birds of the bush,
Sing louder around,
To the bells chearful sound,
While our sports shall he seen
On the Ecchoing Green.
Old John with white hair
Does laugh away care,
Sitting under the oak,
Among the old folk.
They laugh at our play,
And soon they all say,
Such such were the joys,
When we all girls & boys,
In our youth time were seen,
On the Ecchoing Green.
Till the little ones weary
No more can be merry
The sun does descend,
And our sports have an end:
Round the laps of their mothers,
Many sisters and brothers,
Like birds in their nest,
Are ready for rest:
And sport no more seen,
On the darkening Green.
CHut' solnyshko vstalo -
I vse zablistalo!
CHista i yasna,
Prihodit vesna!
I net ugomonu
Ee perezvonu,
I pesnya zvonka
U zhavoronka!
My plyashem v krugu
Na Zvonkom Lugu.
Pod dubom zelenym
So staren'kim Dzhonom
Mamashi sidyat -
Na igry glyadyat.
I slyshno sred' smeha
I zvonkogo eha:
"My tozhe det'mi
Rezvilis' do t'my,
Tancuya v krugu
Na Zvonkom Lugu!"
No v niknushchem svete
Ustalye deti
Glyadyat na zakat,
I teni lezhat...
I sestry, i brat'ya,
Ceplyayas' ea plat'e
Mamashi rodnoj,
Idut na pokoj.
I tiho v krugu
Na temnom Lugu.
Little Lamb who made thee
Dost thou know who made thee
Gave thee life & bid thee feed,
By the stream & o'er the mead;
Gave thee clothing of delight,
Softest clothing wooly bright;
Gave thee such a tender voice,
Making all the vales rejoice:
Little Lamb who made thee
Dost thou know who made thee
Little Ldmb I'll tell thee,
Little Lamb I'll tell thee;
He is called by thy name,
For he calls himself a Lamb:
He is meek & he is mild,
He became a little child:
I a child & thou a lamb,
We are called by his name.
Little Lamb God bless thee,
Little Lamb God bless thee.
Milyj Agnec, rasskazhi,
Kem ty sozdan, rasskazhi?
Iz kakih ty vyshel ruk?
Kto tebya privel na lug?
Kto pushok pridumal tvoj,
CHistyj, myagkij, zolotoj?
Kto tebe tvoj golos dal,
CHtob tak nezhno on zvuchal?
Milyj Agnec, rasskazhi,
Kem ty sozdan, rasskazhi?
Milyj Agnec, ya skazhu,
Milyj Agnec, ya skazhu! -
Imya Agnca on izbral,
Ibo tak sebya nazval.
Kak ditya, on tih i mil -
On prishel i vseh prostil.
YA ditya, i Agnec ty -
I u nas ego cherty!
Milyj Agnec, Bog s toboj!
Milyj Agnec, Bog s toboj!
My mother bore me in the southern wild,
And I am black, but O! my soul is white,
White as an angel is the English child:
But I am black as if bereav'd of light.
My mother taught me underneath a tree
And sitting down before the heat of day,
She took me on her lap and kissed me,
And pointing to the east began to say.
Look on the rising sun: there God does live
And gives his light, and gives his heat away.
And flowers and trees and beasts and men recieve
Comfort in morning joy in the noon day.
And we are put on earth a little space,
That we may learn to bear the beams of love.
And these black bodies and this sun-burnt face
Is but a cloud, and like a shady grove.
For when our souls have learn'd the heat to bear
The cloud will vanish we shall hear his voice,
Saying: come out from the grove my love & care,
And round my golden tent like lambs rejoice.
Thus did my mother say and kissed me.
And thus I say to little English boy.
When I from black and he from white cloud free,
And round the tent of God like lambs we joy:
I'll shade him from the heat till he can bear,
To lean in joy upon our fathers knee.
And then I'll stand and stroke his silver hair,
And be like him and he will then love me.
V inoj strane ya svet uvidel Bozhij;
YA chernyj, no dusha moya bela;
Anglijskij mal'chik - angel belokozhij,
Menya zhe mama chernym rodila.
I poutru ona mne govorila,
Sklonyayas' s poceluem nado mnoj
I ukazuya vzglyadom na svetilo,
Eshche ne razlivayushchee znoj:
"Vzglyani na solnce - to Gospod' siyaet!
Daruya svet i blagostnuyu ten',
On vse zhivoe shchedro odelyaet
Zabotoj utrom, laskoj v yasnyj den'.
Zdes', na zemle, chtoby dusha sumela
K lucham lyubvi privyknut' - znoj surov!
Nam chernye dany lico i telo,
No eto tol'ko vremennyj pokrov.
Kogda nuzhdy ne budet nam v zashchite,
Pokrov spadet - uslyshim v nebesah:
"O chada, k Moemu shatru pridite
I agncami blazhenstvujte v luchah!"
Tak mama ob®yasnyala mne osnovy -
I tak skazhu ya bratu svoemu,
Kogda on snimet belye pokrovy
I chernye pokrovy ya snimu.
I mal'chiku anglijskomu vozhatym
YA budu na doroge v nebesa
I tam kak ravnyj vstanu ryadom s bratom,
Ego zlatye gladya volosa.
Merry Merry Sparrow
Under leaves so green
A happy Blossom
Sees you swift as arrow
Seek your cradle narrow
Near my Bosom.
Pretty Pretty Robin
Under leaves so green
A happy Blossom
Hears you sobbing sobbing
Pretty Pretty Robin
Near my Bosom.
Radostnyj Vorobyshek,
Pod listom Cvetok
Zataen:
ZHdu - streloyu sladkoj
Lyazhesh', kak v krovatku,
V moj buton!
Milaya Malinovka,
Pod listom Cvetok
Zataen:
Slyshu - ty rydaesh'
I slezu ronyaesh'
V moj buton!
When my mother died I was very young,
And my father sold me while yet my tongue,
Could scarcely cry weep weep weep weep.
So your chimneys I sweep & in soot I sleep.
Theres little Tom Dacre, who cried when his head
That curi'd like a lambs back, was shav'd, so I said,
Hush Tom never mind it, for when your head's bare,
You know that the soot cannot spoil your white hair.
And so he was quiet, & that very night,
As Tom was a sleeping he had such a sight,
That thousands of sweepers Dick, Joe, Ned & Jack
Were all of them lock'd up in coffins of black,
And by came an Angel who had a bright key,
And he open'd the coffins & set them all free.
Then down a green plain leaping laughing they run
And wash in a river and shine in the Sun.
Then naked & white, all their bags left behind,
They rise upon clouds, and sport in the wind.
And the Angel told Tom, if he'd be a good boy,
He'd have God for his father & never want joy.
And so Tom awoke and we rose in the dark
And got with our bags & our brushes to work.
Tho' the morning was cold, Tom was happy & warm.
So if all do their duty, they need not fear harm.
Kogda ya eshche nachinal lepetat',
Ushla navsegda moya bednaya mat'
Otec menya prodal, - ya sazhu skrebu
I chernuyu vam prochishchayu trubu.
Zaplakal obstrizhennyj nagolo Tom.
Ego ya uteshil: "Ne plach', ved' zato,
Pokuda kudryami opyat' ne obros,
Ne smozhet i sazha ispachkat' volos".
Zatih i usnul on, pritknuvshis' k stene,
I noch'yu prividelis' Tomu vo sne
Groby na polyane - i ih million,
A v nih trubochisty - takie, kak on.
No Angel yavilsya v siyanii kryl
I luchikom sveta groby otvoril.
I k rechke pomchalas' vataga detej,
CHtob sazhu v vode otteret' poskorej.
Meshki pobrosav i rezvyas' na vetru,
Zateyali v oblake belom, igru.
Skazal Tomu Angel: "Bud' chistym dushoj!
I Bog, kak otec, vstanet ryadom s toboj".
So vsemi vo t'me probudilsya nash Tom,
So vsemi za shchetku s tyazhelym meshkom -
I utrom promozglym sogret trubochist:
Trudyashchijsya chestno pred Gospodom chist.
Father, father, where are you going
0 do not walk so fast.
Speak father, speak to your little boy
Or else I shall be lost,
The night was dark no father was there
The child was wet with dew.
The mire was deep, & the child did weep
And away the vapour flew.
"Otec, otec, kuda zhe ty?
Zachem tak toropit'sya?
Ne slysha slova tvoego,
Mogu ya zabludit'sya!"
Ditya izmoklo ot rosy,
V tryasinu ostupilos';
Otca s nim net - propal i sled,
Viden'e rastvorilos'...
The little boy lost in the lonely fen,
Led by the wand'ring light,
Began to cry, but God ever nigh,
Appeard like his father in white.
He kissed the child & by the hand led
And to his mother brought,
Who in sorrow pale, thro' the lonely dale
Her little boy weeping sought.
Zaplakal mal'chik v temnote,
Sredi bolot bluzhdaya -
I tut pred nim otcom rodnym
Predstal Gospod', siyaya!
I za ruku rebenka vzyal,
I k materi otvel,
CHto noch' brela, ditya zvala,
Slezami polnya dol.
When the green woods laugh with the voice of joy
And the dimpling stream runs laughing by,
When the air does laugh with our merry wit,
And the green hill laughs with the noise of it.
When the meadows laugh with lively green
And the grasshopper laughs in the merry scene,
When Mary and Susan and Emily,
With their sweet round mouths sing Ha, Ha, He.
When the painted birds laugh in the shade
Where our table with cherries and nuts is spread
Come live & be merry and join with me,
To sing the sweet chorus of Ha, Ha, He.
Kogda, zalivayas', smeetsya ruchej
I polon vozduh veselyh rechej,
Smeetsya roshcha, smeemsya my,
I ehom smeyushchimsya vtoryat holmy,
Smeyutsya luga zelenoj travoj,
Smeetsya kuznechik, ukrytyj listvoj,
I devushki, sladkie guby raskryv,
Vyvodyat so smehom veselyj motiv,
I pticy zgenyat, oglashaya dol,
I v teni nakryt s ugoshchen'em stol
A nu-ka s nami vesel'ya ispej
I hohotom, hohotom radost' izlej!
Sweet dreams form a shade,
O'er my lovely infants head.
Sweet dreams of pleasant streams,
By happy silent moony beams
Sweet sleep with soft down,
Weave thy brows an infant crown.
Sweet sleep Angel mild,
Hover o'er my happy child.
Sweet smiles in the night,
Hover over my delight.
Sweet smiles Mothers smiles
All the livelong night beguiles.
Sweet moans, dovelike sighs,
Chase not slumber from thy eyes,
Sweet moans, sweeter smiles,
All the dovelike moans beguiles.
Sleep sleep happy child.
All creation slept and smil'd.
Sleep sleep, happy sleep,
While o'er thee thy mother weep
Sweet babe in thy face,
Holy image I can trace.
Sweet babe once like thee,
Thy maker lay and wept for me
Wept for me for thee for all,
When he was an infant small.
Thou his image ever see.
Heavenly face that smiles on thee.
Smiles on thee on me on all,
Who became an infant small,
Infant smiles are his own smiles,
Heaven & earth to peace beguiles,
Sladkij son, pelenoj
CHado miloe ukroj -
Iz lunnyh luchej
Ty nad nim svoj polog svej.
CHado, spi - zlatym vencom
Puh siyaet nad chelom,
I kruzhit v golovah
Krotkij angel na krylah.
Ty, ulybka, prihodi -
S nami noch' provedi;
I ulybkoj stanet mat'
CHado noch'yu ohranyat'.
Pust' ni legkij vzdoh, ni ston
Ne trevozhat detskij son -
Nezhnoyu ulybkoj mat'
Stanet vzdohi otgonyat'.
CHado, spi - krugom temno,
Vse s ulybkoj spyat davno.
Spi, radost' moya -
Nad toboj poplachu ya.
Glyadya v kolybel' tvoyu,
Lik svyashchennyj uznayu:
Nekogda sozdatel' tvoj
Tak oplakal zhrebij moj.
Kak rebenok, tih i mil -
On prishel i vseh prostil,
I ego nebesnyj lik
Nad vselennoyu voznik.
Budet on vsegda s toboj,
CHtob ulybkoyu svyatoj
Na tvoih ustah siyat',
Prolivaya blagodat'.
To Mercy Pity Peace and Love,
All pray in their distress:
And to these virtues of delight
Return their thankfulness.
For Mercy Pity Peace and Love,
Is God our father dear:
And Mercy Pity Peace and Love,
Is Man his child and care.
For Mercy has a human heart
Pity, a human face:
And Love, the human form divine,
Ahd Peace, the human dress.
Then every man of every clime,
That prays in his distress,
Prays to the human form divine
Love Mercy Pity Peace.
And all must love the human form,
In heathen, turk or jew.
Where Mercy, Love & Pity dwell,
There God is dwelling too.
Dobro, Terpimost', Mir, Lyubov'
V neschast'e my zovem
I sim dostoinstvam svyatym
Voznosim nash psalom.
Dobro, Terpimost', Mir, Lyubov' -
Vse eto Bog Blagoj;
Dobro, Terpimost', Mir, Lyubov' -
Vse eto my s toboj!
Ved' nashe serdce u Dobra,
Terpimost' l'et nash svet.
Svyatoj nash obraz u Lyubvi -
I Mir, kak my, odet.
My - lyudi, zhiteli zemli,
V neschast'e vse zovem
Dobro, Terpimost', Mir, Lyubov'
Vo obraze lyudskom!
O esli b obraz nash svyatoj
Lyuboj v lyubom bereg!
Gde Mir, Terpimost' i Lyubov' -
Tam, sobstvenno, i Bog!
Twas on a Holy Thursday their innocent faces clean
The children walking two & two in red & blue & green
Grey headed beadles walkd before with wands as white
as snow
Till into the high dome of Pauls they like Thames waters
flow
O what a multitude they seemd these flowers of
London town
Seated in companies they sit with radiance all their own
The hum of multitudes was there but multitudes of lambs
Thousands of little boys & girls raising their innocent
hands
Now like a mighty wind they raise to heaven the voice
of song
Or like harmonious thunderings the seats of heaven
among
Beneath them sit the aged men wise guardians
of the poor
Then cherish pity; lest you drive an angel from
your door
I vot nastal Svyatoj CHetverg - kolonnoyu nesmetnoj
SHagayut deti parami v odezhde raznocvetnoj.
K Svyatomu Pavlu ih vedut nastavniki sedye
Kak budto Temza potekla pod kupola svyatye.
O skol'ko, London, ty taish' cvetov dikorastushchih,
V nevinnyh lichikah svoih siyanie nesushchih!
I gul pod svodami stoit - to agncy Boga prosyat
I tysyachi nevinnyh ruk oni gore voznosyat.
Edinym duhom, slovno vihr', vzmyvaet pesnopen'e
I slovno druzhnyj grom, gryadet v Nebesnye Vladen'ya!
A vy, zastupniki sirot, dobro svoe tvorite
Stuchashchegosya angela s poroga ne gonite.
The sun descending in the west,
The evening star does shine,
The birds are silent in their nest,
And I must seek for mine,
The moon like a flower,
In heavens high bower;
With silent delight,
Sits and smiles on the night.
Farewell green fields and happy groves,
Where flocks have took delight;
Where lambs have nibbled, silent moves
The feet of angels bright;
Unseen they pour blessing,
And joy without ceasing,
On each bud and blossom,
And each sleeping bosom.
They look in every thoughtless nest,
Where birds are coverd warm;
They visit caves of every beast,
To keep them all from harm:
If they see any weeping,
That should have been sleeping
They pour sleep on their head
And sit down by their bed.
When wolves and tygers howl for prey
They pitying stand and weep;
Seeking to drive their thirst away,
And keep them from the sheep,
But if they rush dreadful;
The angels most heedful,
Recieve each mild spirit,
New worlds to inherit.
And there the lions ruddy eyes,
Shall flow with tears of gold:
And pitying the tender cries,
And walking round the fold:
Saying: wrath by his meekness
And by his health, sickness,
Is driven away,
From our immortal day.
And now beside thee bieating lamb,
I can lie down and sleep;
Or think on him who bore thy name,
Grase after thee and weep.
For wash'd in lifes river,
My bright inane for ever,
Shall shine like the gold,
As I guard o'er the fold.
Na zapade gorit zakat
Vecherneyu zvezdoj,
Po gnezdam ptenchiki molchat
I mne uzh na pokoj.
A v nebe bezbrezhnom
Socvetiem nezhnym,
CHista i bledna,
Raskrylas' luna.
Proshchajte, zvonkij lug i dol!
Proshchaj, zelenyj les! -
Uzh angelov dozor soshel
S blistayushchih nebes:
I kazhdoj bylinke
Oni po slezinke
Nesut Bozhij dar -
Blazhenstva nektar.
I k kazhdoj norke podojdut,
I k kazhdomu gnezdu,
Versha svoj miloserdnyj trud,
CHtob otvesti bedu:
Uslyshav rydan'ya
Zemnogo sozdan'ya -
So snom pospeshat
I bol' utishat.
A esli tigry v etu noch'
Hotyat ovcu nabrat' -
Speshat rydan'yami pomoch'
I alchiost' ih unyat'.
A esli ne mnogo
Dala ih podmoga -
To dushu s soboj
Berut v mir inoj.
A tam ovechek smirnyj lev
Na pastbishche hranit -
Smeniv na slezy prezhnij gnev,
On ovcam govorit:
"Vash Pastyr' lyubov'yu
I prolitoj krov'yu
Grehi iskupil -
I mir nastupil.
S toboyu, agnec, na lugu
My budem spat' vdvoem -
Zdes' vechno dumat' ya mogu
O Pastyre tvoem.
YA grivu omoyu
ZHivoyu vodoyu,
CHtob shar zolotoj
Siyal nad toboj".
Sound the Flute!
Now it's mute.
Birds delight
Day and Night.
Nightingale
In the dale
Lark in Sky
Merrily
Merrily Merrily to welcome in the Year
Little Boy
Full of joy.
Little Girl
Sweet and small.
Cock does crow
So do you.
Merry voice
Infant noise
Merrily Merrily to welcome in the Year
Little Lamb
Here I am,
Come and lick
My white neck.
Let me pull
Your soft Wool.
Let me kiss
Your soft face.
Merrily Merrily we welcome in the Year
Trubnyj zvuk
Smolkyaul vdrug,
I krugom
Ptichij gam!
Slyshu ya
Solov'ya -
I dlya vseh
Zvonkij smeh!
Veselo, veselo, prihodi, Vesna!
Mil i shum
Malysham,
Smeh detej
Vse slyshnej!
Petushok -
Na shestok!
Pokrichim
Vmeste s nim!
Veselo, veselo, prihodi, Vesna!
Agnec moj,
Ty so mnoj,
Tak igriv
I kudryav
I tebya
Budu ya
Obnimat',
Celovat'!
Veselo, veselo, prihodi, Vesna!
When the voices of children are heard on the green
And laughing is heard on the hill,
My heart is at rest within my breast
And everything else is still
Then come home my children, the sun is gone down
And the dews of night arise
Come come leave off play, and let us away
Till the morning appears in the skies
No no let us play, for it is yet day
And we cannot go to sleep
Besides in the sky, the little birds fly
And the hills are all coverd with sheep
Well well go & play till the light fades away
And then go home to bed
The little ones leaped & shouted & laugh'd
And all the hills ecchoed
Kogda, igraya, deti shumyat
I smehom polnitsya lug,
Den' zaversha, pokojna dusha,
I tak pokojno vokrug.
Pora po domam, skoro zakat,
I lug rosa ostudit!
Pora, pora! Vernemsya s utra!
Vse igry eshche vperedi!
Ah, rano, net-net! Tak radosten svet!
Kakoj zhe mozhet byt' son!
Eshche ne zakat, i ptichki ne spyat,
I pestreet ovcami sklon!
Nu ladno, stupajte, eshche poigrajte!
No k zakatu vse po domam!
Vostorg ih velik, i radosten krik,
I eho letit po holmam!
I have no name
I am but two days old. -
What shall I call thee?
I happy am
Joy is my name, -
Sweet joy befall thee!
Pretty joy!
Sweet joy but two days old.
Sweet joy I call thee:
Thou dost smile.
I sing the while
Sweet joy befall thee.
- Mne imya daj -
Ved' mne vsego dva dnya!
- Kak zhe naevat', ya gadayu?
- V zhizn' ya prishla,
Radost' nashla!
- Schast'ya tebe pozhelayu!
Ditya moe,
Tebe vsego dva dnya -
Radost'yu ya narekayu!
Stoya nad zybkoj
S nezhnoj ulybkoj,
Schast'ya tebe pozhelayu!
Once a dream did weave a shade,
O'er my Angel-guarded bed,
That an Emmet lost it's way
Where on grass methought I lay.
Troubled wilderd and folorn
Dark benighted travel-worn,
Over many a tangled spray,
All heart-broke I heard her say.
O my children! do they cry,
Do they hear their father sigh.
Now they look abroad to see,
Now return and weep for me.
Pitying I drop'd a tear:
But I saw a glow-worm near:
Who replied. What wailing wight
Calls the watchman of the night.
I am set to light the ground,
While the beetle goes his round:
Follow now the beetles hum,
Little wanderer hie thee home.
Spal ya, okruzhennyj t'moyu -
Angel vilsya nado mnoyu...
YA lezhu v trave, a v nej
Zabludilsya Muravej.
Mrakom on okutan temnym -
Strashno byt' v nochi bezdomnym!
On idti uzhe ne mog
I v kornyah koryavyh leg.
"Vidno, ne dojdu do domu!
Deti po lesu gluhomu
Tshchetno klikayut menya -
No vo mrake ni ognya..."
I zalilsya ya slezami...
Vizhu - Svetlyachok nad nami
Zasvetilsya i skazal:
"Kto nochnogo strazha zval?!
YA - Ogon' v Nochi Goryashchij,
I so mnoyu ZHuk ZHuzhzhashchij -
Poletim nad golovoj.
Pospeshi-ka ty domoj!"
Can I see anothers woe,
And not be in sorrow too.
Can I see anothers grief,
And not seek for kind relief.
Can I see a falling tear,
And not feel my sorrows share,
Can a father see his child,
Weep, nor be with sorrow fili'd.
Can a mother sit and hear,
An infant groan an infant fear -
No no never can it be.
Never never can it be.
And can he who smiles on all
Hear the wren with sorrows small,
Hear the small birds grief & care
Hear the woes that infants bear -
And not sit beside the nest
Pouring pity in their breast.
And not sit the cradle near
Weeping tear on infants tear.
And not sit both night & day,
Wiping all our tears away.
O! no never can it be.
Never never can it be.
He doth give his joy to all.
He becomes an infant small.
He becomes a man of woe
He doth feel the sorrow too.
Think not, thou canst sigh a sigh,
And thy maker is not by.
Think not, thou canst weep a tear,
And thy maker is not near.
O! he gives to us his joy,
That our grief he may destroy
Till our grief is fled & gone
He doth sit by us and moan.
Esli gore u drugih -
Kak ne muchit'sya za nih?
Esli blizhnemu nevmoch' -
Kak zhe mozhno ne pomoch'?
Kak na strazhdushchih smotret'
I pri etom ne skorbet'?
Kak otcu pri detskom plache
Ne prolit' slezy goryachej?
I kakaya mozhet mat'
Plachu chada ne vnimat'?
Net! Takomu ne byvat'!
Nikogda ne byvat'!
Kak Tomu, Kto vsem Otec,
Videt', chto v bede ptenec,
Videt', kak ditya stradaet,
Slyshat', kak ono rydaet,
I ne podojti k gnezdu,
I ne otvesti bedu,
I ne byt' vse vremya ryadom,
I ne plakat' vmeste s chadom,
V izgolov'e ne stoyat',
Gor'kih slez ne otirat'?
Net! Takomu ne byvat'!
Nikogda ne byvat'!
Kak ditya. On tih i mil -
On prishel i vseh prostil;
On izvedal gore Sam -
Potomu snishodit k nam.
Esli ty grustish' poroyu -
Znaj: Tvorec grustit s toboyu.
Esli plachesh', udruchen -
Znaj: s toboyu plachet On.
Radost' On neset s Soboyu,
B'etsya s nasheyu bedoyu.
I pokuda vseh ne spas -
On stradaet podle nas.
Hear the voice of the Bard!
Who Present, Past, & Future sees
Whose ears have heard,
The Holy Word,
That walk'd among the ancient trees.
Calling the lapsed Soul
And weeping in the evening dew:
That might controll
The starry pole:
And fallen fallen light renew!
O Earth O Earth return!
Arise from out the dewy grass;
Night is worn,
And the morn
Rises from the slumberous mass.
Turn away no more:
Why wilt thou turn away
The starry floor
The watry shore
Is giv'n thee till the break of day.
Slushaj Barda Glas!
Vse vremena prozrev,
On slyshal ne raa
Svyashchennyj Nakaz
Slova, chto shlo mezh derev.
Padshih ono zovet,
Plachet vechernej rosoj;
Versha s vysot
Sozvezdij hod,
Svetoch zazhzhet nad t'moj!
Vorotis', o Zemlya, skorej!
Vosstan' ot rosnyh trav!
Rassvet sil'nej
Nochnyh Tenej -
On gryadet, ot sna vosstav!
Slovo tebya zovet!
Slushaj, slushaj menya!
A zvezdnyj svod
I bereg vod
Ischeznut s prihodom Dnya!
EARTH'S ANSWER
Earth rais'd up her head,
From the darkness dread & drear,
Her light fled:
Stony dread!
And her locks cover'd with grey despair.
Prison'd on watry shore
Starry Jealousy does keep my den
Cold and hoar
Weeping o'er
I hear the Father of the ancient men
Selfish father of rtien
Gruel jealous selfish fear
Can delight
Chain'd in night
The virgins of youth and morning bear.
Does spring hide its joy
When buds and blossoms grow?
Does the sower?
Sow by night?
Or the plowman in darkness plow?
Break this heavy chain,
That does freeze my bones around
Selfish! vain!
Eternal bane!
That free Love with bondage bound.
Zemlya otvetila, v slezah
Privstav s ledyanoj posteli -
Lish' t'ma i strah
V ee ochah,
I volosy posedeli.
"YA v beregah zatochena -
Zvezdy moj son storozhat;
A ya, bledna
I holodna,
Tvorcu vnimayu, drozha.
Samovlyublennyj Tvorec!
O strazhnik zhestokij. Strah!
Merknut v nochi
Sveta luchi -
YUnost' ne mozhet cvesti v kandalah!
Razve cvetam i butonam vesne
Radovat'sya zapreshcheno?
Razve zerno
Seyut v nochi?
Kto zh pashet, kogda temno?
Pridi, osvoboditel'!
V zhilah moih stynet krov'!
Vechnyj Uchitel' -
Vechnyj Muchitel'! -
Cepyami skoval Lyubov'!"
Love seeketh not Itself to please,
Nor for itself hatli any care;
But for another gives its ease,
And builds a Heaven in Hells despair.
So sang a little Clod of Clay,
Trodden with the catties feet;
But a Pebble of the brook,
Warbled out these metres meet.
Love seeketh only Self to please,
To bind another to Its delight:
Joys in anothers loss of ease,
And builds a Hell in Heavens despite.
"Lyubov' prekrasna i skromna,
Korysti ej ne nado;
Za nas v ogon' pojdet ona -
S nej Raj i v bezdne Ada!" -
Tak pel Kom Gliny v kolee,
Popavshij pod kopyto.
Na eto Kamen' iz ruch'ya
Otvetil yadovito:
"Lyubov' korystna i zhadna!
Pokoya nas lishaya,
Vse pod sebya grebet ona -
S nej Ad i v kushchah Raya!"
Is this a holy thing to see,
In a rich and fruitful land,
Babes redued to misery,
Fed with cold and usurous hand?
Is that trembling cry a song?
Can it be a song of joy?
And so many children poor?
It is a land of poverty!
And their sun does never shine.
And their fields are bleak & bare,
And their ways are fili'd with thorns
It is eternal winter there.
For where-e'er the sun does shine,
And where-e'er the rain does fall:
Babe can never hunger there,
Nor poverty the mind appall.
Blagoe l' delo na zemle
Bogatoj, plodorodnoj
Smotret', kak detyam podaet
Bogach s dushoj holodnoj?
Ne slavu vznosit etot hor
Ne s radosti poyushchih -
Zdes' tyshchi malen'kih sirot!
Zdes' Carstvo Vopiyushchih!
Zdes' solnca luch ne svetit im,
Zdes' ih terzaet golod,
Zdes' tropy terniev polny
I vechen lyutyj holod.
A gde zemlya pod solnyshkom
I dozhdikom polita,
Ditya ne mozhet golodat'
I Nishcheta zabyta!
In futurity
I prophetic see,
That the earth from sleep,
(Grave the sentence deep)
Shall arise and seek
For her maker meek:
And the desart wild
Become a garden mild.
In the southern clime,
Where the summers prime,
Never fades away;
Lovely Lyca lay.
Seven summers old
Lovely Lyca told,
She had wanderd long,
Hearing wild birds song.
Sweet sleep come to me
Underneath this tree;
Do father, mother weep, -
"Where can Lyca sleep".
Lost in desart wild
Is your little child.
How can Lyca sleep,
If her mother weep.
If her heart does ake,
Then let Lyca wake;
If my mother sleep,
Lyca shall not weep.
Frowning frowning night,
O'er this desart bright,
Let thy moon arise,
While I close my eyes.
Sleeping Lyca lay;
While the beasts of prey,
Gome from caverns deep,
View'd the maid asleep
The kingly lion stood
And the virgin view'd,
Then he gambold round
O'er the hallowd ground:
Leopards, tygers play,
Round her as she lay;
While the lion old,
Bow'd his mane of gold,
And her bosom lick,
And upon her neck,
From his eyes of flame,
Ruby tears there came;
While the lioness
Loos'd her slender dress,
And naked they convey'd
To caves the sleeping maid.
CHtob ne zabyvali,
Vybej na skrizhali:
"Pridut vremena
Sbrosit' puty sna -
I Zemlya ochnetsya
I k Tvorcu vernetsya,
I pustynya kanet -
CHudnym sadom stanet!"
Tam, gde vechno leto
I zemlya sogreta,
Devochka lezhala -
Vot chto vspominala:
Po lesu bez kraya,
Pen'yu ptic vnimaya,
Dolgo Lika shla -
Otdohnut' legla.
Mne by spat' i spat'! -
No otec i mat'
Plachut den' i noch':
"Gde ty, nasha doch'?!"
Ax, neschast'e s Likoj -
Brodit v chashche dikoj
I ne mozhet spat' -
Slyshit: plachet mat'!
Slysha eti kriki,
Ne zabyt'sya Like;
A zatihnet mat' -
Mozhno Like spat'.
Progoni zhe. Noch',
S neba tuchi proch'!
Vysveti lunu -
YA togda usnu.
Les vokrug shumit -
Lika krepko spit;
Tiho vyshli zveri,
ZHivshie v peshchere:
Vyshel lev moguchij
S grivoyu dremuchej,
Oboshel stepenno -
Spyashchaya svyashchenna!
Vkrug igrali igry
Leopardy, tigry;
Lev, nad Likoj stoya,
Grivoj zolotoyu
Klonitsya vse nizhe,
Nezhno Liku lizhet -
Slezy, kak rubiny,
Katyatsya na gliny.
L'vica pozhalela -
Spyashchuyu razdela;
I ukryli zveri
Devochku v peshchere.
All the night in woe,
Lyca's parents go:
Over vallies deep,
While the desarts weep.
Tired and woe-begone,
Hoarse with making moan:
Arm in arm seven days,
They trac'd the desart ways.
Seven nights they sleep,
Among shadows deep:
And dream they see their child
Starv'd in desart wild.
Pale thro' pathless ways
The fancied image strays,
Famish'd, weeping, weak
With hollow piteous shriek
Rising from unrest,
The trembling woman prest,
With feet of weary woe;
She could no further go.
In his arms he bore,
Her arm'd with sorrow sore:
Till before their way,
A couching lion lay.
Turning back was vain,
Soon his heavy mane,
Bore them to the ground;
Then he stalk'd around.
Smelling to his prey,
But their fears allay,
When he licks their hands:
And silent by them stands.
They look upon his eyes
Fili'd with deep surprise:
And wondering behold,
A spirit arm'd in gold.
On his head a crown
On his shoulders down,
Flow'd his golden hair.
Gone was all their care.
Follow me he said,
Weep not for the maid:
In my palace deep,
Lyca lies asleep.
Then they followed,
Where the vision led:
And saw their sleeping child,
Among tygers wild.
To this day they dwell
In a lonely dell
Nor fear the wolvish howl,
Nor the lions growl.
Mat' s otcom vsyu noch'
Tshchetno ishchut doch' -
|ho, plachu vtorya,
Delit s nimi gore.
Tak sem' dnej idut,
Devochku zovut
I vzdyhayut tyazhko:
"Gde ona, bednyazhka?!"
Spali sem' nochej
Sred' gluhih tenej;
V strashnom sne im snilos':
"Lika zabludilas' -
V chashche, bez dorogi,
Ocarapav nogi,
Brodit dni i nochi -
Vyplakala ochi!"
Son lish' muki mnozhit -
Mat' idti ne mozhet.
No, ee zhaleya,
Stal otec sil'nee -
I bez dolgih slez
Sam ee pones.
Vdrug iz t'my dremuchej
Vyshel lev moguchij!
Pali mat' s otcom
Pered strashnym l'vom...
Nozdri razduvaya,
Grivoj potryasaya,
Lev obhodit krugom
Skovannyh ispugom
I, sklonivshis' nizhe,
Laskovo ih lizhet.
I glazam ne verya,
Mat' s otcom ne zverya -
CHudo Zolotoe
Vidyat pred soboyu!
Duh predstal pred nimi
S kudryami l'nyanymi,
A venec i laty -
Iz litogo zlata!
On skazal: "Idem
V moj peshchernyj dom -
Tam v podzemnom grote
Doch' svoyu najdete".
Vskore, kak hoteli,
Mat' s otcom uzreli,
Kak vkrug Liki tigry
Zavodili igry.
I podnes' v peshchere
Ne strashny im zveri;
Tam ne slyshno ryka -
Spit spokojno Lika.
A little black thing among the snow:
Crying weep, weep, in notes of woe!
Where are thy father & mother? say?
They are both gone up to the church to pray.
Because I was happy upon the heath,
And smil'd among the winters snow;
They clothed me in the clothes of death,
And taught me to sing the notes of woe.
And because I am happy, & dance & sing,
They think they have done me no injury:
And are gone to praise God & his Priest & Kingj
Who make up a heaven of our misery.
Ves' v sazhe na belom snegu on mayachit.
"Pochishchu! Pochishchu!" - krichit, slovno plachet.
"Kuda podevalis' otec tvoj i mat'?"
"Ushli oni v cerkov' psalmy raspevat'.
Zatem, chto ya pel po vesne, slovno ptica,
I byl dazhe v zimnyuyu poru schastliv,
Zastavili v savan menya obryadit'sya
I pet' nauchili na grustnyj motiv.
Zatem, chto ya snova plyashu i poyu,
Spokojno roditeli v cerkov' ushli
I molyatsya Bogu, Svyatym, Korolyu,
CHto Nebo na nashih slezah vozveli".
When the voices of children, are heard on the green
And whisprings are in the dale:
The days of my youth rise fresh in my mind,
My face turns green and pale.
Then come home my children, the sun is gone down
And the dews of night arise
Your spring & your day, are wasted in play
And your winter and night in disguise.
Kogda, igraya, deti shumyat
Na vesennem zvonkom lugu,
YA vspominayu yunost' svoyu
I gorech' unyat' ne mogu.
Pora po domam, skoro zakat,
I lug rosa ostudit!
Kak slavno igrat' vse dni i ne znat'
Ni zimy, ni t'my vperedi!
0 Rose thou art sick.
The invisible worm,
That flies in the night
In the howling storm;
Has found out thy bed
Of crimson joy:
And his dark secret love
Does thy life destroy.
O Roza, ty chahnesh'! -
Okutannyj t'moj
CHerv', reyushchij v bezdne,
Gde burya i voj,
Puncovoe lono
Tvoe razoryaet
I chernoj lyubov'yu,
Nezrimyj, terzaet.
Little Fly
Thy summers play,
My thoughtless hand
Has brush'd away.
Am not I
A fly like thee?
Or art not thou
A man like me?
For I dance
And drink & sing:
Till some blind hand
Shall brush my wing.
If thought is life
And strength & breath:
And the want
Of thought is death;
Then am I
A happy fly,
If I live,
Or if I die.
Bezdumno tanec
Motyl'ka
Oborvala
Moya ruka.
A chem i ya
Ne motylek?
Ved' nam odin
Otpushchen srok:
Porhayu
I poyu, poka
Slepaya
Ne somnet ruka.
Schitayut: mysl'
Est' zhizn' i svet,
A net ee -
I zhizni net;
A ya porhayu
Nad cvetkom -
Takim zhe tochno
Motyl'kom!
I Dreamt a Dream! what can it mean?
And that I was a maiden Queen:
Guarded by an Angel mild:
Witless woe, was neer beguil'd!
And I wept both night and day
And he wip'd my tears away
And I wept both day and night
And hid from him my hearts delight
So he took his wings and fled:
Then the morn blush'd rosy red:
I dried my tears & armd my fears,
With ten thousand shields and spears.
Soon my Angel came again:
I was ann'd, he came in vain:
For the time of youth was fled
And grey hairs were on my head
I byl v nochi mne son chudnoj:
Byla ya Devoj molodoj;
So mnoyu bilsya Angelok:
Ledyshku! - soblaznit' ne mog!
YA den' i noch' byla v slezah -
Stoyal moj Angel v golovah;
I den', i noch' tomilas' ya,
ZHelan'e ot nego taya.
Togda menya pokinul on;
Zarej zardelsya nebosklon;
Devich'im Straham poskorej
Dala ya tysyachu mechej!
Vernulsya Angel iz nochi -
Zachem?! - Pri mne moi mechi!
Mladoe vremya proneslos' -
Prishla pora sedyh volos...
Tyger Tyger, burning bright,
In the forests of the night;
What immortal hand or eye,
Could frame thy fearful symmetry?
In what distant deeps or skies,
Burnt the fire of thine eyes?
On what wings dare he aspire?
What the hand, dare sieze the fire?
And what shoulder, & what art,
Could twist the sinews of thy heart?
And when thy heart began to beat,
What dread hand? & what dread feet?
What the hammer? what the chain,
In what furnace was thy brain?
What the anvil? what dread grasp,
Dare its deadly terrors clasp?
When the stars threw down their spears
And water'd heaven with their tears:
Did he smile his work to see?
Did he who made the Lamb make thee?
Tyger Tyger burning bright,
In the forests of the night:
What immortal hand or eye,
Dare frame thy fearful symmetry?
Tigr, o Tigr, v kromeshnyj mrak
Ognennyj vperivshij zrak!
Kto sumel tebya sozdat'?
Kto sumel ot t'my ot®yat'?
Iz puchiny il' s nebes
Vyrvan ogn' tvoih oches?
Kto k ognyu proster kryla?
CH'ya desnica unesla?
Kto uzlom zheleznyh zhil
Tvoe serdce napruzhil?
Kto slyhal, kak dik i yar
Pervyj beshenyj udar?
Kto uzhasnyj mlat vzdymal?
Kto v kleshchah tvoj mozg szhimal?
A kogda soshel na net
Predrassvetnyj zvezdnyj svet -
Neuzheli byl on rad.
Vstretiv tvoj zloveshchij vzglyad?
Neuzheli eto byl
Tot, kto Agnca sotvoril?
Tigr, o Tigr, v kromeshnyj mrak
Ognennyj vperivshij zrak!
Kto posmel tebya sozdat'?
Kto posmel ot t'my ot®yat'?
A flower was offerd to me:
Such a flower as May never bore.
But I said I've a Pretty Rose-tree,
And I passed the sweet flower o'er.
Then I went to me Pretty Rose-tree:
To tend her by day and by night.
But my Rose turnd away with jealousy:
And her thorns were my only delight.
Kosnut'sya prekrasnejshih ust
Cvetok pomanil i raskrylsya...
"A ya lyublyu Rozovyj Kust!" -
Skazal ya i ne naklonilsya...
I vskore, pripav u Kusta,
Hotel nasladit'sya ya Rozoj -
No ta zatvorila usta,
SHipy vystavlyaya s ugrozoj.
Ah Sun-flower! weary of time,
Who countest the steps of the Sun:
Seeking after that sweet golden clime,
Where the travellers journey is done.
Where the Youth pined away with desire,
And the pale Virgin shrouded in snow:
Arise from their graves and aspire,
Where my Sun-flower wishes to go.
Ax, Podsolnuh, prikovannyj vzglyadom
K Svetilu na vse vremena!
Kak manit blistayushchim Sadom
Blazhennaya prisno strana!
Tuda iz mogil'noj temnicy
I deva, stroga i gorda,
I yunosha strastnyj stremitsya -
I ty, moj Podsolnuh - tuda!..
The modest Rose puts forth a thorn:
The humble Sheep, a threatning horn:
While the Lilly white, shall in Love delight,
Nor a thorn nor a threat stain her beauty bright.
Stydlivaya Roza shipami grozit,
Ovechka-tihonya bodnut' norovit -
Lyubit otkryto lish' belaya Liliya
I ne vershit nad soboyu nasiliya.
I went to the Garden of Love.
And saw what I never had seen:
A Chapel was built in the midst,
Where I used to play on the green.
And the gates of this Chapel were. shut,
And Thou shalt not, writ over the door;
So I turn'd to the Garden of Love,
That so many sweet flowers bore,
And I saw it was filled with graves,
And tomb-stones where flowers should be:
And Priests in black gowns, were walking their rounds,
And binding with briars, my joys & desires.
YA odnazhdy poshel v Sad Lyubvi -
YA glyadel i ne veril glazam:
Na lugu, gde igral stol'ko raz,
Posredine postavili Hram.
Byli dveri ego na zamke -
Prochital ya nad nimi: "Ne smej!"
I togda zaglyanul v Sad Lyubvi
Posmotret' na cvety yunyh dnej.
No uvidel mogily krugom
I nadgrobiya vmesto cvetov -
I svyashchenniki s pen'em moim naslazhden'yam
Iz vervij ternovyh krepili okovy.
Dear Mother, dear Mother, the Church is cold.
But the Ale-house is healthy & pleasant & warm:
Besides I can tell where I am use'd well.
Such usage in heaven will never do well.
But if at the Church they would give us some Ale,
And a pleasant fire, our souls to regale:
We'd sing and we'd pray all the live-long day:
Nor ever once wish from the Church to stray.
Then the Parson might preach & drink & sing,
And we'd be as happy as birds in the spring:
And modest dame Lurch, who is always at Church,
Would not have bandy children nor fasting nor birch.
And God like a father rejoicing to see,
His children as pleasant and happy as he:
Would have no more quarrel with the Devil or the Barrel
But kiss him & give him both drink and apparel.
Ax, matushka, v cerkvi skvoznyak produvnoj!
Kuda kak teplej i priyatnej v pivnoj!
Tam piva v dostatke, i p'yut bez oglyadki -
V rayu zhe, izvestno, drugie poryadki.
Vot kaby nam v cerkvi pivka na zakaz
Da vozle ognya otogreli by nas,
Tak noch'yu i dnem molit'sya nachnem -
Iz cerkvi ne vystavish' nas nipochem!
Svyashchenniku pit' by i pet' by psalmy -
I slovno ptency, byli b schastlivy my!
A strogoj staruhe vernem opleuhi -
I pust' popostitsya sama s goloduhi!
I Bog vozlikuet, otecheski rad,
Uvidev bozhestvenno schastlivyh chad,
I vnidya v cerkvushku, zakatit pirushku,
Delya s Satanoyu deryuzhku i kruzhku!
I wander thro'each charter'd street,
Near where the charter'd Thames does flow
And mark in every face I meet
Marks of weakness, marks of woe.
In every cry of every Man,
In every Infants cry of fear,
In every voice; in every ban,
The mmd-forg'd manacles I hear
How the Chimney-sweepers cry
Every blackning Church appalls,
And the hapless Soldiers sigh
Runs in blood down Palace walls
But most thro' midnight streets I hear
How the youthful Harlots curse
Blasts the new-born Infants tear
And blights with plagues the Marriage hearse
Po uzkim ulicam vlekom,
Gde Temza skovanno struitsya,
YA vizhu nishchetu krugom,
YA vizhu gorestnye lica.
I v kazhdoj nishchenskoj mol'be,
V slezah mladencev bezgrehovnyh,
V proklyat'yah, poslannyh sud'be,
YA slyshu lyazg okov duhovnyh!
I trubochistov krik tryaset
Fundamenty cerkvej surovyh,
I krov' soldatskaya techet
Votshche u gordyh sten dvorcovyh.
I strashno mne, kogda v nochi
Ot voplya devochki v bordele
Sleza nevinnaya gorchit
I brachnye smerdyat posteli.
Pity would be no more,
If we did not make somebody Poor:
And Mercy no more could be,
If all were as happy as we:
And mutual fear brings peace:
Till the selfish loves increase.
Then Cruelty knits a snare,
And spreads his baits with care.
He sits down with holy fears,
And waters the ground with tears:
Then Humility takes its root
Underneath his foot.
Soon spreads the dismal shade
Of Mystery over his head;
And the Gatterpiller and Fly,
Feed on the Mystery.
And it bears the fruit of Deceit,
Ruddy and sweet to eat:
And the Raven his nest has made.
In its thickest shade.
The Gods of the earth and sea,
Sought thro' Nature to find this Tree
But their search was all in vain;
There grows one in the Human Brain
CHELOVECHESKAYA SUSHCHNOSTX
Kogda ne stanem obirat',
Ne nuzhno budet podavat' -
Ni goloda, ni zhazhdy,
I budet schastliv kazhdyj.
Na Strahe derzhitsya pokoj,
Na Sebyalyubii - razboj,
A kovy Besserdech'ya
V dushe plodyat uvech'ya.
V tiskah zapretov i prepon
Slezami poit zemlyu on -
I vshodit pryamo iz-pod jog
Smireniya rostok.
I Drevo Very mrachnyj svod
Nad golovoyu vozvedet -
A Gusenica s Motyl'kom
Listvu sgryzut na nem.
I eto Drevo prineset
Obmana sladkij plod;
I Voron syadet, nedvizhim,
Pod pologom gluhim.
Vse bogi morya i zemli
Iskali Drevo - ne nashli!
I ne vidal nikto ni razu -
A Drevo vzrashchivaet Razum!
My inother groand! my father wept.
Into the dangerous world I leapt:
Helpless, naked, piping loud:
Like a fiend hid in a cloud.
Struggling in my fathers hands:
Striving against my swadling bands:
Bound and weary I thought best
To sulk upon my mothers breast.
Mat' s otcom lomali ruki -
Narodilsya ya na muki!
YA, bespomoshchnyj, krichal,
Slovno bes menya terzal.
YA raskidyval ruchonki,
Razvorachival pelenki
I, ne priznavaya mat',
Grud' ee ne stal sosat'.
I was angry with my friend:
I told my wrath, my wrath did end.
I was angry with my foe:
I told it not, my wrath did grow.
And I waterd it in fears,
Night & morning with my tears:
And I sunned it with smiles,
And with soft deceitful wiles.
And it grew both day and night,
Till it bore an apple bright.
And my foe beheld it shine,
And he knew that it was mine.
And into my garden stole,
When the night had veild the pole;
In the morning glad I see,
My foe outstretchd beneath the tree.
Drug obidel, razozlil -
YA v slovah svoj gnev izlil.
Vrag nanes obidu mne -
Gnev zaryl ya v glubine.
Son utratil i pokoj,
Okroplyal ego slezoj,
Nad rostkami koldoval,
Kovy tajnye koval.
Drevo vyroslo, i vot -
Zolotistyj vyzrel plod,
Glyancem raduya menya
I vraga k sebe manya.
On tajkom vo t'me nochnoj
Plod otvedal nalivnoj...
Mertvym ya vraga nashel -
I s ulybkoyu ushel!
Nought loves another as itself
Nor venerates another so,
Nor is it possible to Thought
A greater than itself to know:
And Father, how can I love you,
Or any of my brothers more?
I love you like the little bird
That picks up crumbs around the door,
The Priest sat by and heard the child,
In trembling zeal he siez'd his hair:
He led him by his little coat:
And all admir'd the Priestly care.
And standing on the altar high,
Lo what a fiend is here! said he:
One who sets reason up for judge
Of our most holy Mystery.
The weeping child could not be heard,
The weeping parents wept in vain:
They strip'd him to his little shirt,
And bound him in an iron chain.
And burn'd him in a holy place,
Where many had been burn'd before:
The weeping parents wept in vain.
Are such things done on Albions shore.
"Prevyshe sobstvennogo YA
Nikto ne stavit nikogo!
Togo Rassudku ne ponyat',
CHto za predelami ego.
Otec! Kak bol'she mne lyubit'
Tebya i blizhnih zaodno?
Lyublyu tebya ya, kak ptenca,
CHto s paperti klyuet zerno".
Svyashchennik, eto uslyhav,
Shvatil ditya za volosa
I k pastve vyvolok ego
Pod odobren'ya golosa.
Zatem s amvona vozopil:
"Se Diavol v obraze lyudskom!
Proniknut' tshchilas' tvar' siya
V Svyatye Tainstva umom!"
Zaplakal mal'chik, no votshche! -
Ne pomogli i mat' s otcom:
On do ispodnego razdet,
I cep' zheleznaya na nem.
Ditya na ploshchadi sozhgli,
Gde zheg otstupnikov Zakon -
Ne pomogli i mat' s otcom...
Ty videl eto, Al'bion?
Children of the future Age,
Reading this indignant page;
Know that in a former time,
Love! sweet Love! was thought a crime.
In the Age of Gold,
Free from winters cold:
Youth and maiden bright,
To the holy light,
Naked in the sunny beams delight.
Once a youthful pair
Fili'd with softest care:
Met in garden bright,
Where the holy light,
Had just removd the curtains of the night.
There in rising day,
On the grass they play:
Parents were afar:
Strangers came not near:
And the maiden soon forgot her fear.
Tired with kisses sweet
They agree to meet,
When the silent sleep
Waves o'er heavens deep;
And the weary tired wanderers weep.
To her father white
Game the maiden bright:
But his loving look,
Like the holy book,
All her tender limbs with terror shook.
Ona! pale and weak!
To thy father speak:
0 the trembling fear!
0 the dismal care!
That shakes the blossoms of my hoary hair.
"S gnevom, Budushchego deti,
Prochitajte stroki eti,
Gde povedano stihom,
Kak Lyubov' sochli Grehom!"
V drevnej toj strane
Net konca vesne -
Tam i zhili Dvoe
ZHizniyu svyatoyu,
Ne smushchayas' vovse nagotoyu.
Kak-to raz Oni
Vyshli v Sad odni -
I serdca zabilis',
Svetom ozarilis',
Ibo t'my zavesy priotkrylis'.
I Oboih pyl
Na travu sklonil -
V etot chas rassveta
Vse dremali gde-to,
I Ona ne vspomnila Zapreta!
I poznav Lyubov',
Sgovorilis' vnov'
Vyjti na svidan'e
V chas, kogda v molchan'e
Na zakate slyshitsya rydan'e.
Pred Otcom Ona
Radosti polna -
No, pronzaya vzglyadom,
On grozit ej Adom,
Slovno On v Sadu byl s neyu ryadom!
"Una! Ty molchish'!
Otchego drozhish'?
O! S kakoj Vinoyu
Vstala predo Mnoyu?!
Ty Menya pokryla sedinoyu!"
Whate'er is Born of Mortal Birth,
Must be consumed with the Earth
To rise from Generation free:
Then what have I to do with thee?
The Sexes sprung from Shame & Pride
Blowd in the morn; in evening died
But Mercy changd Death into Sleep;
The Sexes rose to work & weep.
Thou Mother of my Mortal part,
With cruelty didst mould my Heart.
And with false self-decieving tears,
Didst bind my Nostrils Eyes & Ears.
Didst close my Tongue in senseless clay
And me to Mortal Life betray:
The Death of Jesus set me free.
Then what have I to do with thee?
Rozhdennomu v zemnuyu chast'
Pridetsya snova v zemlyu past',
CHtob vstat' odnazhdy, ne skorbya -
I chto mne zheno do tebya!
V Sadu dva pola rascveli,
Otbrosiv Styd, - na gibel' shli;
No greshnyh pozhalel Gospod',
Na trud i plach obrekshij Plot'.
O Mat' moih zemnyh cepej
I gorestnoj tyur'my moej!
Menya ty zatochila v sklep,
V kotorom ya i gluh, i slep.
Ty rot zabila mne zemlej -
I tyazhek zhrebij moj zemnoj!
No spas menya Hristos, skorbya -
I chto mne zheno do tebya!
I love to rise in a summer morn,
When the birds sing on every tree;
The distant huntsman winds his horn,
And the sky-lark sings with me.
O! what sweet company.
But to go to school in a summer morn,
O! it drives all joy away;
Under a cruel eye outworn,
The little ones spend the day,
In sighing and dismay.
Ah! then at times I drooping sit,
And spend many an anxious hour,
Nor in my book can I take delight,
Nor sit in learnings bower.
Worn thro' with the dreary shower.
How can the bird that is born for joy,
Sit in a cage and sing.
How can a child when fears annoy,
But droop his tender wing,
And forget his youthful spring.
0! father & mother, if buds are nip'd;
And blossoms blown away,
And if the tender plants are strip'd
Of their joy in the springing day,
By sorrow and cares dismay,
How shall the summer arise in joy
Or the summer fruits appear.
Or how shall we gather what griefs destroy
Or bless the mellowing year,
When the blasts of winter appear.
Priyatno vyjti na luzhok
Rassvetnoyu poroj -
Trubit ohotnichij rozhok,
I zhavoronok so mnoj
SHCHebechet ozornoj.
A v shkolu ne hochu idti -
I mne tam ne s ruki,
Gde pod nadzorom vzaperti
V uzilishche toski
Korpyat ucheniki.
O skol'ko dnej ya zagubil,
Vojdya v postylyj klass!
Nad knigami lishalsya sil,
No znanij ne zapas -
Oni mne ne ukaz!
Poet li ptica ili net
Iz sputannyh tenet?
Kak detyam byt', kogda Zapret
Ih krylyshki somnet
I radosti ub'et?
Otec i mat'! Kol' veshnij cvet
Obronit lepestki,
Kol' ne uvidyat yarkij svet
Nezhnejshie rostki
Pod pologom toski, -
To chto sozreet mezh vetvej
Na dereve takom?
I poru yunosti svoej
Pomyanem li dobrom
Gluhim osennim dnem?
THE VOICE OF THE ANCIENT BARD
Youth of delight come hither,
And see the opening morn,
Image of truth new born.
Doubt is fled & clouds of reason,
Dark disputes & artful teazing.
Folly is an endless maze.
Tangled roots perplex her ways,
How many have fallen there!
They stumble all night over bones of the dead:
And feel they know not what but care:
And wish to lead others when they should be led.
Pridi zhe, Otrok strastnyj!
Svet istiny uzri
V rozhden'i novoj zari!
Bessil'ny nyne Razum kosnyj
I slovoprenij trud naprasnyj!
V labirint po bezdorozh'yu
Glupost' zavlekaet lozh'yu -
I tyshchi sebya tam sgubili!
Bluzhdayut vo mrake kladbishchem gluhim,
Vozhdyami sebya vozomnili -
Da vot povodyr' by im nuzhen samim!
Stihi Blejka, kak i vsyakaya ser'eznaya poeziya, trebuyut vnimatel'nogo i
vdumchivogo prochteniya. |ti kommentarii lish' pomogut prosledit' nekotorye
sistemnye svyazi, sushchestvuyushchie vnutri kazhdoj ego knigi i mezhdu nimi, a takzhe
obosnovat' nekotorye perevodcheskie resheniya, sdelannye na osnovanii toj ili
inoj traktovki teksta. Oni otnyud' ne pretenduyut na istinu v poslednej
instancii i ne otricayut svobody tolkovaniya - tem bolee chto blejkovskoe
Slovo, kak i vsyakuyu zhivuyu poeziyu, nevozmozhno vtisnut' v uzkie ramki
odnoznachnoj interpretacii.
Anglijskij tekst "Pesen Nevinnosti i Opyta" daetsya po gravirovannym
plastinam, s tochnym soblyudeniem avtorskoj orfografii i punktuacii. V
ostal'nyh tekstah, v sootvetstvii so slozhivshejsya v anglijskih izdaniyah
tradiciej, orfografiya i punktuaciya neskol'ko uporyadocheny dlya oblegcheniya
vospriyatiya.
Vstuplenie
Pervoe stihotvorenie cikla vvodit chitatelya v mir idej i obrazov
"Pesen Nevinnosti": v nem poyavlyayutsya Ditya i Agnec, simvoliziruyushchie Hrista,
"Biblejskaya pastoral'" - idillicheskij pejzazh, navodyashchij na mysl' o Vechnosti,
i Poet, kotorogo Gospod', predstayushchij v obraze mladenca, blagoslovlyaet na
trud. Blejk takzhe formuliruet zdes' svoyu koncepciyu sozdaniya stiha: muzyka -
slovo - zapisannyj tekst. Zametim, chto uzhe zdes' ditya i smeetsya i plachet, to
est' Blejk s samogo nachala vvodit dve temy "Pesen Nevinnosti": blazhenstvo v
Vechnosti i stradaniya na zemle.
Pastuh
Zashchita i zashchishchennost' - osnovnaya tema etogo stihotvoreniya, tema,
central'naya dlya vsego cikla. Zdes' kak nel'zya luchshe proslezhivaetsya "vtoroj
plan", stol' vazhnyj dlya pravil'noj interpretacii poezii Blejka: pastyr' -
hranitel' stada - yavlyaetsya za- shchitnikom svoih ovec, i, znaya, chto on blizko,
ovcy chuvstvuyut sebya v bezopasnosti. Tochno tak zhe Bog yavlyaetsya nebesnym
Pastyrem zemnoj pastvy, kotoraya "znaet" svoego Pastyrya, to est' veruet v
nego i oshchushchaet ego zashchitu (sr. Ioann, 10: 14: "YA esm' pastyr' dobryj; i znayu
Moih, i Moi znayut Menya").
Zvonkij lug
V etom stihotvorenii Blejk pol'zuetsya svoim izlyublennym priemom:
opisyvaya privychnuyu, zemnuyu real'nost', on traktuet ee v shirokom filosofskom
smysle i tem samym vkladyvaet v nee novoe vnutrennee soderzhanie. V
stihotvorenii proslezhen cikl zhizni ot "rassveta" do "zakata" - ot rozhdeniya
do smerti, i ego personazhi (deti i staren'kij Dzhon) olicetvoryayut dva
protivopolozhnyh polyusa zhizni - srazu posle prihoda iz Vechnosti i pered
vozvrashcheniem v nee. (Sr. u Svedenborga: "Stareya, chelovek sbrasyvaet plotskuyu
obolochku i snova stanovitsya kak mladenec, no mladenec, nadelennyj mudrost'yu,
i odnovremenno kak angel, ibo angely - eto deti, kotorym darovana vysshaya
mudrost'".)
Lug (angl. Green) - eto obyazatel'naya v kazhdoj anglijskoj derevne
ploshchadka dlya sborishch, prazdnikov i detskih igr. V "Pesnyah Nevinnosti" on
stanovitsya takzhe proobrazom Raya, nebesnoj idillii. Zametim, chto dejstvie
mnogih stihotvorenij cikla proishodit imenno na lugu. Ne sluchajno poyavlyaetsya
i zelenyj dub, v "Pesnyah Nevinnosti" - simvol istinnoj very i bozhestvennoj
zashchity.
Agnec
Stihotvorenie, postroennoe kak dialog (v kotorom, razumeetsya,
rebenok govorit i za sebya, i za yagnenka), porazhaet chetkost'yu i
vyrazitel'nost'yu kompozicii: stroki, povtoryayushchiesya refrenom v nachale i v
konce, pokazyvayut, kak mysl' rebenka dvizhetsya ot vospriyatiya zemnoj
dejstvitel'nosti k ponimaniyu Boga. Vnov', kak i vezde v "Pesnyah Nevinnosti",
podcherkivaetsya tesnaya svyaz' zemnogo i bozhestvennogo.
Sleduet otmetit', chto otvet na vopros "kem ty sozdan?" dan zdes'
vpryamuyu i ne vyzyvaet somnenij: agnec sozdan Bogom, kak i ditya, pri etom i
tot i drugoj sut' obrazy Boga na zemle.
|to - odno iz samyh izvestnyh stihotvorenij Blejka.
CHernyj mal'chik
Social'nyj pafos, napravlennyj protiv rasovogo neravenstva, -
nemalovazhnyj, no daleko ne glavnyj smyslovoj plast etogo stihotvoreniya, hotya
Blejk, vsled za Svedenborgom, otstaival ravenstvo pred Bogom vseh ras i
religij. (Sr.: "...YAzychnik mozhet obresti spasenie, kak i hristianin: Nebo
sushchestvuet v cheloveke, i vsem, kto nosit Nebo v sebe, doroga tuda otkryta".)
Blejk utverzhdaet, chto zemnye stradaniya vsegda vlekut za soboj vozdayanie na
Nebe i tol'ko cherez nih vozmozhen put' v Vechnost'. CHernyj mal'chik chuvstvuet
sebya obdelennym iz-za cveta svoej kozhi, no vmeste s tem imenno ona pozvolyaet
emu privyknut' k lucham Lyubvi Gospodnej i stat' posle smerti nebesnym vozhatym
anglijskomu mal'chiku, oblachennomu v "belye odezhdy", no ne proshedshemu cherez
stradaniya na zemle. V etoj zhizni ravenstvo nevozmozhno, no v Vechnosti chernyj
mal'chik "kak ravnyj" vstanet ryadom s anglijskim rebenkom i dazhe okazhetsya ego
pokrovitelem i zastupnikom pered Bogom; takim obrazom, chernyj mal'chik
simvoliziruet Hrista, stradaniem iskupivshego grehi lyudej i ukazavshego im
put' na Nebo.
Cvetok
|to, pozhaluj, odno iz samyh "temnyh" stihotvorenij cikla, po povodu
kotorogo sushchestvuyut samye raznorechivye mneniya. Nam naibolee ubeditel'noj
predstavlyaetsya traktovka stihotvoreniya kak obraznogo opisaniya akta zachatiya i
zarozhdeniya novoj zhizni. Cvetok - rasprostranennyj obraz, oboznachayushchij
zhenskoe nachalo, zhdet soedineniya so stremitel'nym Vorobyshkom (svoeobraznyj,
no dostatochno otchetlivyj fallicheskij simvol). Vo vtoroj strofe Malinovka,
olicetvoryayushchaya dushu tol'ko chto zachatogo rebenka, rydaet, ibo otnyne
zaklyuchena v telesnuyu obolochku i obrechena projti cherez vse muki i stradaniya
zemnoj zhizni.
Prinyatyj v takoj traktovke "Cvetok" okazyvaetsya neposredstvenno
svyazannym so stihotvoreniem "Ditya- Radost'". |to podcherkivaet i obshchaya
kompoziciya soprovozhdayushchih ih risunkov.
Malen'kij trubochist
Biblejskaya osnova etogo stihotvoreniya dostatochno prozrachna: kogda
dusha, projdya cherez vse stradaniya zemnoj zhizni, vosstanet iz "chernogo groba"
ploti, ej budet darovano vechnoe blazhenstvo - pri uslovii, chto dusha ostanetsya
chistoj v zamarannom gryaz'yu tele. Voznikaet edes' i eshche odna tema, ochen'
vazhnaya dlya "Pesen Nevinnosti": Dobro, Terpimost', Mir, Lyubov' - nash dolg no
otnosheniyu k blizhnemu, to, chto sostavlyaet "bozhestvennoe sootvetstvie" v
cheloveke, a posemu starshij trubochist, perenosyashchij tyagoty zhizni s pokornost'yu
Hrista, - takoj zhe Angel-hranitel' malen'kogo Toma, kak i Gospod' -
Hranitel' trubochista.
Gryadushchaya radost' v idillicheskoj Vechnosti otnyud' ne otmenyaet
miloserdiya na zemle. Poslednyaya strochka, v svoej pryamolinejnosti zvuchashchaya
nekotorym dissonansom po otnosheniyu k liricheskomu stroyu "Pesen Nevinnosti",
podcherkivaet biblejskuyu didaktiku stihotvoreniya, odnako u Blejka smysl ee
shire pryamogo nazidaniya: "trudyashchijsya chestno" - eto ne tol'ko malen'kij
trubochist, no i vsyakij, kto ispolnyaet na zemle svoj dolg - prezhde vsego dolg
lyubvi k blizhnemu.
Zabludivshijsya syn
Obretennyj syn
|ti dva parnyh stihotvoreniya dopuskayut raznoobraznye, hotya i ne
protivorechashchie drug drugu traktovki. Nam predstavlyaetsya naibolee
ubeditel'nym sleduyushchee tolkovanie: Blejk v allegoricheskoj forme opisyvaet
put' ot somnenij k obreteniyu very, ot lozhnoj idei k istinnomu Bogu.
"Videnie" takim obrazom stanovitsya simvolom duhovnyh metanij i zabluzhdenij,
a ego utrata oznachaet vozvrashchenie k istinnomu Otcu (Bogu) i k istinnoj
Materi (Cerkvi, kotoraya na etom etape eshche vosprinimaetsya Blejkom kak
pribezhishche istinnoj very i zhilishche Boga na zemle). Sleduet otmetit' vazhnyj
kontrast simvolov stihotvoreniya: "videnie" besplotno, obmanchivo, kak
bolotnyj ogonek, togda kak Gospod', kotoryj vozvrashchaet rebenka materi,
oblechen v chelovecheskij obraz (v sootvetstvii so svedenborgianskimi
predstavleniyami).
Veselaya pesnya
Samoe rannee iz stihotvorenij cikla, vpervye ono poyavilos' eshche v
"Poeticheskih nabroskah". Po zamechaniyu Girsha, eto skoree idillicheskaya, chem
biblejskaya pastoral', i interesna ona ne stol'ko sama po sebe, skol'ko kak
svidetel'stvo stanovleniya Blejka-poeta. Izvestno, chto Blejk lyubil napevat'
ee na im zhe pridumannyj motiv - mnogie "Pesni Nevinnosti" imeli muzykal'nuyu
osnovu, no Blejk ne vladel notnoj gramotoj, poetomu melodii ego do nas ne
doshli.
Kolybel'naya
Ideya identichnosti cheloveka i Boga, stol' vazhnaya dlya "Pesen
Nevinnosti", ochen' otchetlivo zvuchit v etom stihotvorenii: mat' poet nad
mladencem, spyashchim v kolybeli, otozhdestvlyaya ego s mladencem Hristom pri etom
ona, kak i Hristos, ohranyaet ot napastej svoego rebenka, a Bog ohranyaet ee
samu. Bog oberegaet ditya, i v etom otozhdestvlyaetsya s mater'yu, no vmeste s
tem on sam zaklyuchen v obraze mladenca - tak zamykaetsya krug obrazov etogo
stihotvoreniya.
Zdes', kak i v bol'shinstve stihotvorenij "Pesen Nevinnosti", Hristos
predstaet ne v obraze stradayushchego cheloveka, a v obraze bezmyatezhno spyashchego
dityati. Radost' v "Kolybel'noj" sochetaetsya s pechal'yu, "ulybki" - so
"vzdohami", no obshchaya ee tonal'nost' skoree svetlaya, chem tragichnaya; v konce
koncov duhovnaya blagodat' pobezhdaet stradaniya i tyagoty zemnoj zhizni, kotorye
zastavlyayut mat' oplakivat' zhrebij mladenca, Hrista - zhrebij ee i vseh lyudej.
Svyatoj Obraz
V etom stihotvorenii, central'nom dlya "Pesen Nevinnosti", v naibolee
otchetlivoj forme predstaet osnovnaya ideya cikla: priroda cheloveka
bozhestvenna. CHelovek i Bog - odno. Lyubya cheloveka, my lyubim i 5oga, v Boge zhe
lyubim ego chelovechnost'. Zdes' pryamo nazvany osnovnye, fundamental'nye
dobrodeteli mira "Pesen Nevinnosti"; Dobro, Terpimost', Mir, Lyubov',
odinakovo vazhnye kak dlya zhizni zemnoj, tak i nebesnoj. |ti dobrodeteli v
"sovershennoj" svoej forme sushchestvuyut na nebesah, a v "otrazhennom" vide
(soglasno "ucheniyu o sootvetstviyah") dany lyudyam, i lyudi, nosyashchie v sebe
Svyatoj Obraz, dolzhny delit'sya imi drug s drugom. Istinnyj hristianin - tot,
kto ispoveduet Dobro, Terpimost', Mir, Lyubov', i v etom smysle net razlichiya
mezhdu naciyami i religiyami (sr. u Svedenborga: "CHeloveku, ispoveduyushchemu
lyubov' k blizhnemu, put' na Nebo otkryt, nezavisimo ot ego zemnoj religii -
vera poznaetsya ne religiej. Lyuboj chelovek, vedushchij zhizn' nravstvennuyu i
duhovnuyu, zaklyuchaet v sebe Nebo").
Svyatoj CHetverg
Temoj dlya etogo stihotvoreniya posluzhila ezhegodnaya londonskaya
ceremoniya: v Svyatoj CHetverg (Den' Vozneseniya) detej iz sirotskih priyutov
privodili v sobor Sv.Pavla, chtoby oni mogli vozblagodarit' Boga za
miloserdie i dobrotu. Pod perom Blejka eta scena priobretaet bolee shirokij
smysl: deti - Agncy, voploshchenie Nevinnosti - vhodyat v sobor pod nadzorom
svoih nastavnikov-bidlej, to est' zemnyh hranitelej, no vnutri, pred likom
Bozh'im, roli menyayutsya - deti stanovyatsya olicetvoreniem Hrista, to est'
nebesnogo Hranitelya, i stihotvorenie prevrashchaetsya v gimn Gospodnemu
miloserdiyu.
Noch'
|to stihotvorenie legko prochityvaetsya s tochki zreniya sistemnogo
podhoda, to est' v ramkah vsego cikla, ibo v nem ispol'zovany vse te zhe
obrazy. Krome togo, zdes' vpervye voznikaet tema smerti; rech' idet ne
stol'ko o zhestokosti cheloveka, skol'ko o zhestokosti prirody, protiv kotoroj
bessil'ny dazhe angely - oni mogut lish' "rydan'yami pomoch'". Odnako
stihotvorenie skoree pechal'no, chem tragichno: smert' - eto lish' perehod v
inoj, bolee sovershennyj mir, gde ne budet ni slez, ni zhestokosti (sr.Isaiya,
II: 6: "Togda volk budet zhit' vmeste s yagnenkom, i bars budet lezhat' vmeste
s kozlenkom; i telenok, i molodoj lev, i vod budut vmeste, i maloe ditya
budet vodit' ih").
Vesna
V etom stihotvorenii takzhe netrudno razglyadet' vtoroj plan,
"perenesenie" dejstviya: s odnoj storony, eto prosto pesnya radosti po povodu
probuzhdeniya prirody, s drugoj - pervye dve stroki nedvusmyslenno ukazyvayut
na to, chto rech' idet o trubah Strashnogo Suda, Apokalipsise i posleduyushchem
voskresenii, to est' stihotvorenie prorocheski risuet kartinu Vechnosti,
kotoruyu dano uzret' tem, kto prebyvaet v sostoyanii Nevinnosti. Sleduet
pomnit', chto dlya Blejka "Nevinnost'" ne ravnoznachna "nevedeniyu", naprotiv,
eto sostoyanie predpolagaet vysshee, "prorocheskoe" videnie i sposobnost'
Duhovnym vzorom postigat' yavleniya, skrytye ot prostogo glaza, vozmozhnost'
usmatrivat' v zemnyh sobytiyah ih istinnyj, bozhestvennyj smysl. Simvolika
stihotvoreniya dostatochno prozrachna: Agnec simvoliziruet Boga, prihod Vesny -
nachalo novoj zhizni.
Pesnya nyani
Detskoe znanie i znanie, obretennoe s vozrastom, - osnovnaya tema
etogo stihotvoreniya. Nyanya ugovarivaet detej ujti s veselogo luga, znaya, chto
vecher (i dnya, i zhizni) neset s soboj temnotu i holod, no deti - kak i ovcy,
i ptichki - vedayut lish' odno: den' eshche ne ugas i mozhno prodolzhat' igru. Nyane
izvestno, chto den' smenyaetsya vecherom, a rascvet - starost'yu, no deti,
obladayushchie "mudrost'yu angelov", veruyut lish' v Radost', ibo etu veru oni
prinesli iz Vechnosti; i nyanya podchinyaetsya, ibo detskoe intuitivnoe,
darovannoe Bogom znanie vernee, chem opyt, priobretennyj chelovekom na zemle.
Ditya-Radost'
Syuzhet etogo stihotvoreniya prost: mat' daet imya svoemu novorozhdennomu
mladencu (moment zachatiya kotorogo, soglasno nashej traktovke, opisan vyshe, v
"Cvetke"). Zadavaya novorozhdennoj docheri voprosy i otvechaya na nih, mat'
vybiraet imya: Radost' (Joy - Radost' - dovol'no rasprostranennoe anglijskoe
zhenskoe imya). Sleduet, odnako, pomnit' i ob inom smysle, kotoryj privnositsya
v stihotvorenie v ramkah obraznoj sistemy cikla: ditya tol'ko chto yavilos' iz
Vechnosti i eshche ne utratilo "bozhestvennogo videniya" i Radosti kak sledstviya i
atributa svoej Nevinnosti. Narekaya doch' Radost'yu, mat' odnovremenno zhelaet,
chtoby zhizn' devochki byla svetloj i bezoblachnoj, i zapechatlevaet v imeni
otgolosok bozhestvennoj blagodati, kotoruyu prines s soboj na zemlyu
novorozhdennyj mladenec.
Son
Snova v polnuyu silu zvuchit tema bozhestvennoj zashchity,
rasprostranyayushchejsya na vseh i kazhdogo: Angel ohranyaet son spyashchego. Muravej
dumaet o svoih detyah, ostavlennyh bez zashchity. ZHuk i Svetlyachok berut pod svoyu
opeku i zashchitu zabludivshegosya Murav'ya. V sisteme simvolov "Pesen Nevinnosti"
vse eti hraniteli yavlyayutsya obrazami odnogo Zashchitnika - Boga.
Interesno, chto v rannih redakciyah "Pesen" Blejk perenes eto
stihotvorenie v "Pesni Opyta" - vozmozhno, osnovaniem dlya etogo posluzhilo to,
chto v nem vospevaetsya bozhestvennost' prirody, real'noj zhizni, risuetsya
kartina mira, ne sootnesennogo s Vechnost'yu. Odnako, po vsej vidimosti,
vposledstvii Blejk schel ideyu bozhestvennoj zashchity bolee vazhnoj i vernul "Son"
v pervyj cikl.
O skorbi blizhnego
Zaklyuchitel'noe stihotvorenie cikla vbiraet v sebya vse temy i simvoly
"Pesen Nevinnosti": chelovek identificiruetsya s Bogom, poskol'ku i tot i
drugoj nesut Dobro, Terpimost', Mir, Lyubov', i tot i drugoj yavlyayutsya
hranitelyami: my zhaleem blizhnego, poskol'ku Bog zhaleet nas.
Zametim, chto v etom stihotvorenii tema stradanij i pechali dominiruet
nad temoj radosti, blazhenstva, lyubvi. Blejk postavil "O skorbi blizhnego" v
finale cikla, chtoby sdelat' bolee plavnym perehod k surovomu, polnomu
skorbej miru "Pesen Opyta".
Vstuplenie
V stihotvorenii, otkryvayushchem cikl, Blejk otozhdestvlyaet sebya s
Drevnim Bardom, nadelennym prorocheskim videniem, kotoryj slyshal i sohranil
slovo Istiny, proiznesennoe v davnie vremena, eshche do Grehopadeniya. Pod
Grehopadeniem ponimaetsya upadok Voobrazheniya i vocarenie na ego meste kosnogo
Razuma - Urizena, olicetvorennogo "zvezdnym svodom" i "beregom vod". Odnako
Bard prorocheski predrekaet prihod novogo dnya - to est' apokalipticheskij krah
carstva Urizena. Sleduet otmetit', chto eto stihotvorenie nosit
promezhutochnyj, perehodnyj harakter (ono napisano srazu posle "Pesen
Nevinnosti"): s odnoj storony, Blejk govorit o "vozvrashchenii Zemli", to est'
o zemnom, real'nom Apokalipsise, s drugoj storony, on predrekaet prihod
"vechnogo dnya" - Vechnosti "Pesen Nevinnosti", gde ischeznut "zvezdnyj svod i
bereg vod" - teneta Razuma, zaprety, skovyvayushchie duh cheloveka (sr.
beskonechnoe Nebo i bezbrezhnoe More kak simvoly svobody).
Otvet Zemli
"Otvet Zemli" yavlyaetsya neposredstvennym prodolzheniem i razvitiem
"Vstupleniya", odnako prorocheskij optimizm pervogo stihotvoreniya smenyaetsya vo
vtorom holodnym otchayaniem; "zvezdnyj svod. l bereg vod" vidyatsya Blejku
tyur'moj, iz kotoroj net vyhoda, gde revnostno storozhit svoyu zhertvu
"samovlyublennyj Tvorec" - Razum, "cepyami skovavshij lyubov'", to est'
estestvennoe proyavlenie chuvstv. Vmesto tradicionnyh biblejskih simvolov
"Pesen Nevinnosti" zdes' poyavlyayutsya obrazy, svyazannye s real'nym, zemnym
mirom, a Bog iz blagostnogo, krotkogo Agnca prevrashchaetsya v "Vechnogo
Muchitelya" - despota i tirana. Na mesto "radosti", "yunosti", "sveta",
"svobody" vstayut "strah", "sedina", "noch'", "cepi"; zavershaetsya
stihotvorenie prizyvom k Osvoboditelyu - Poetu, kotoryj dolzhen siloj slova
razbudit' porugannoe Voobrazhenie.
Kom Gliny i Kamen'
|to stihotvorenie, postroennoe s soblyudeniem strozhajshej simmetrii,
predstavlyaet soboj dialog dvuh "sostoyanij dushi chelovecheskoj": Kom Gliny
proslavlyaet beskorystnuyu, passivnuyu, pokornuyu lyubov', svojstvennuyu
Nevinnosti, - idealom dlya nego yavlyaetsya Raj, zavoevannyj samopozhertvovaniem.
Kamen', olicetvoryayushchij sostoyanie Opyta, prevoznosit vlastnuyu, egoistichnuyu,
aktivnuyu lyubov', idushchuyu iz Ada (sr. vospriyatie Ada v "Brakosochetanii...").
Simmetricheski organizuya stihotvorenie (po shest' strok otdano kazhdomu
personazhu), Blejk ne daet prioriteta ni toj, ni drugoj tochke zreniya, kak by
utverzhdaya, chto oba nachala ravno vazhny dlya zhizni, ibo v sovokupnosti
sostavlyayut estestvennyj poryadok veshchej. Myagkij, podatlivyj Kom Gliny
associiruetsya s zhenskim nachalom, tverdyj Kamen' - s muzhskim: i ta, i drugaya;
lyubov' nevozmozhny drug bez druga, ibo kazhdaya nuzhdaetsya v protivopolozhnom:
passivnoe - v prinuzhdenii, aktivnoe - v podchinenii. V etom korotkom
stihotvorenii zalozhena vsya dialektika "Pesen"; Nevinnost' i Opyt, yavlyayas'
protivopolozhnostyami, ne mogut, - odnako, sushchestvovat' drug bez druga, kak
Dobro bez Zla, Svet bez T'my, Radost' bez Stradaniya i t.d.
Svyatoj CHetverg
|to odno iz chetyreh stihotvorenij, yavlyayushchihsya pryamymi parallelyami
("satiricheskogo" tolka) k sootvetstvuyushchim stihotvoreniyam "Pesen Nevinnosti".
Ono, pozhaluj, greshit nekotoroj pryamolinejnost'yu: pytayas' sozdat' polnuyu
oppoziciyu svoim bolee rannim vzglyadam, Blejk prines v zhertvu tonkie nyuansy,
sostavlyayushchie prelest' ego poezii, i social'nyj pafos zatmil v "Svyatom
CHetverge" vse ostal'noe. V etom stihotvorenii ne hvataet utonchennoj
blejkovskoj dialektiki, "plach", "stradanie", "holod" vozvedeny v absolyut, a
potomu ono neskol'ko proigryvaet na fone ostal'nyh.
Zabludivshayasya doch'
Obretennaya doch'
Celyj ryad prichin delaet dva etih vneshne prozrachnyh stihotvoreniya
ves'ma slozhnymi dlya traktovki. Ih syuzhetnaya kanva, na pervyj vzglyad prostaya,
dopuskaet mnozhestvo vsevozmozhnyh tolkovanij. Dostatochno ubeditel'noj (i
podderzhannoj mnogimi issledovatelyami) yavlyaetsya sleduyushchaya tochka zreniya: rech'
idet o smerti i voskresenii, no ne v Vechnosti, a v zemnom Rayu, kotoryj
stanet vozmozhen posle togo, kak "Zemlya ochnetsya". Malen'kaya Lika yavlyaetsya
simvolom bezgreshnoj, chistoj dushi; les, v kotorom ona bluzhdaet, - simvolom
zemnoj zhizni, a Lev, predstayushchij pozdnee v obraze Zolotogo Duha, -
olicetvoryaet Angela Smerti: prezhde chem uvesti devochku k sebe v peshcheru,
l'vica razdevaet ee, to est' lishaet plotskoj obolochki. Vse eto govorit o
tom, chto, vstretiv L'va, Lika umerla, kak neskol'ko pozdnee i ee roditeli, i
vse oni vossoedinilis' v nekoj Peshchere, kotoraya stanovitsya simvolom novogo
blejkovskogo Raya, no uzhe ne nebesnogo, nedostizhimogo, a real'nogo, zemnogo.
V etom stihotvorenii ochen' chetko vidny novye vzglyady Blejka, dlya kotorogo
net bolee Neba, otdel'nogo ot Zemli.
Po zamechaniyu Girsha, eto stihotvorenie yavlyaetsya prorochestvom,
predrekayushchim "ne Vechnost', no Gryadushchee", Raj, no ne na nebesah, a na zemle.
Iznachal'no oba eti stihotvoreniya vhodili v "Pesni Nevinnosti", no
vposledstvii byli pereneseny v "Pesni Opyta". Prichina ochevidna: hotya rech' v
nih i idet o voskresenii, traktuetsya ono v duhe bolee pozdnego cikla.
Malen'kij trubochist
|to stihotvorenie - tipichnyj primer polemiki Blejka vremen ".Pesen
Nevinnosti" s Blejkom vremen "Pesen Opyta": geroi dvuh stihotvorenij s
odinakovym nazvaniem shozhi mezhdu soboj, no v pervom malen'kij trubochist
neschasten iz-za svoih nevzgod, vo vtorom - sposoben ispytyvat' radost'
vopreki im. V pervom on nahodit uteshenie v Boge, osvobozhdayushchem ego iz
"groba" zemnoj zhizni, vo vtorom - oblachen v "savan" na zemle i imenno Bogom
(tochnee, svoimi bogoboyaznennymi roditelyami) obrechen na stradaniya.
Oblichitel'nyj pafos ravno silen v oboih stihotvoreniyah, no v kazhdom
on zvuchit po-svoemu: v pervom - schast'e vozmozhno lish' na nebesah, kak
iskuplenie zemnyh pechalej, vo vtorom - schast'e bylo by vozmozhno i na zemle,
esli by ne beschelovechnost' sushchestvuyushchih poryadkov.
Pesnya nyani
I zdes' Blejk otkrovenno vstupaet v polemiku s sootvetstvuyushchim
stihotvoreniem "Pesen Nevinnosti" ; deti zdes' - uzhe ne mladency, a
podrostki (chto vidno i iz illyustracii), i slova nyani obretayut sovershenno
inoj smysl - glyadya na detej, ona s gorech'yu vspominaet svoyu sobstvennuyu
yunost', neudovletvorennuyu strast', nesostoyavshuyusya lyubov'. CHuvstvuya, chto
"zakat" ee zhizni blizok, ona ispytyvaet zavist' k detyam, kotorym suzhdeno
poznat' plotskuyu lyubov', priobresti nedostupnyj ej opyt. |to stihotvorenie -
o podavlenii estestvennyh plotskih zhelanij, kotorye Blejk v etot period
schital velichajshim chelovecheskim darom, naryadu s Voobrazheniem; no plotskie
instinkty skovany cepyami Urizena (sm. takzhe "Angel"), poetomu vtoraya "Pesnya
nyani" rezko kontrastiruet s pervoj, gde rech' idet o svobodnyh proyavleniyah
radosti i lyubvi k zhizni.
CHahnushchaya Roza
Simvolika etogo stihotvoreniya dostatochno prosta i tradicionna: Roza
olicetvoryaet Krasotu, zhenskoe nachalo voobshche; "CHerv', reyushchij v bezdne", -
shiroko rasprostranennyj obraz Diavola (po vsej vidimosti, pozaimstvovannyj
Blejkom u Dante). Odnako, chtoby polnost'yu ponyat' vnutrennyuyu dialektiku etogo
stihotvoreniya, neobhodimo prinyat' vo vnimanie "pro-sataninskie" idei,
kotorye Blejk ispovedoval v to vremya i podrobno izlozhil v "Brakosochetanii
Neba i Ada".
Motylek
Problema zhizni i smerti osveshchaetsya v "Pesnyah Opyta" sovsem ne tak,
kak v "Pesnyah Nevinnosti": "Pesni Nevinnosti" videli v smerti lish' perehod v
inoe sostoyanie, edinenie s Bogom, togda kak "Pesni Opyta", privyazannye
isklyuchitel'no k zemnoj zhizni, usmatrivayut v smerti bespovorotnyj konec,
kotoryj ravno tragichen i dlya cheloveka, i dlya motyl'ka, i v etom vse tvari
Bozhij ravny. Bog daroval zhizn' i motyl'ku, i cheloveku, on zhe sudil oboim
umeret', i v etom zhrebij ih odinakov; mezhdu nimi est' lish' odno razlichie -
cheloveku dana Mysl', to est' Razum. Odnako, po Blejku, Razum ne vozvyshaet
cheloveka nad motyl'kom, poskol'ku Razum lish' podavlyaet inye, kuda bolee
vazhnye svojstva, prisushchie vsyakomu zhivomu sozdaniyu; a posemu chelovek i
motylek odinakovo vazhny i cenny dlya Tvorca, ibo, kak skazano v
"Brakosochetanii Neba i Ada", "Vse ZHivoe - Svyashchenno".
Angel
Kak i "Pesnya nyani", eto stihotvorenie - o nesostoyavshejsya lyubvi, i v
nem yavstvenno zvuchit polemika s "Pesnyami Nevinnosti.": vmesto
Angela-hranitelya zdes' poyavlyaetsya sovsem inoj angel, simvoliziruyushchij
neudovletvorennye zhelaniya. V carstve Urizena podavlenie estestvennogo zova
ploti schitaetsya dobrodetel'yu, i Deva, oboronyayas' slezami, a potom i "tysyach'yu
mechej" (to est' zapretov), naveki lishaet sebya plotskih radostej. Bitva mezhdu
angelom - nositelem estestvennogo (bozhestvennogo) miroporyadka - i
urizenovskoj dobrodetel'yu zavershaetsya torzhestvom Urizena. Blejk otstaivaet
svoe ponimanie lyubvi: svobodnaya, ne skovannaya uslovnostyami strast'
prekrasna, a podavlenie prirodnyh instinktov - greh. |tim on brosaet
ocherednoj vyzov Svedenborgu, kotoryj neodnokratno podcherkival, chto
po-nastoyashchemu prekrasnoj i schastlivoj mozhet byt' lish' lyubov', osvyashchennaya
zakonnym brakom, ibo lish' ona yavlyaetsya "sootvetstviem" lyubvi nebesnoj.
Tigr
"Tigr" po pravu schitaetsya velichajshim tvoreniem Uil'yama Blejka i
odnim iz samyh vydayushchihsya proizvedenij anglijskoj literatury. Kak i "Agnec",
parnoe stihotvorenie iz "Pesen Nevinnosti", "Tigr" nachinaetsya s voprosa: kto
tvoj Sozdatel'? Odnako esli v bolee rannem stihotvorenii otvet ocheviden i
odnoznachen, to "Tigr" ves' sostoit iz cepochki voprosov, ostayushchihsya bez
pryamogo otveta. V "Pesnyah Nevinnosti" tigry, l'vy i prochie "dikie zveri"
predstavlyayut silu, vrazhdebnuyu Agncu (t.e. Bogu) i, sledovatel'no,
negativnuyu. Teper' Blejk ne tol'ko osparivaet eto utverzhdenie, no podspudno
otvergaet svoe "odnobokoe" miroponimanie vremen "Pesen Nevinnosti": zloveshchaya
krasota Tigra - stol' zhe neobhodimaya chast' miroporyadka, kak i krotost'
Agnca, i odno nevozmozhno bez drugogo. Kto sozdal Tigra, Bog ili Diavol,
kakoj ogon', nebes ili preispodnej, gorit v ego ochah - vot osnovnoj vopros
stihotvoreniya. Blejk ne daet pryamogo otveta, no hodom svoej mysli
podtalkivaet chitatelya k etomu otvetu: Tigra sozdal ne kto inoj, kak Diavol,
kotoryj, sledovatel'no, yavlyaetsya Tvorcom naravne s Bogom. Odnako Tigr,
vyshedshij iz d'yavol'skoj kuzni, vnushaet ne tol'ko uzhas, no i voshishchenie svoej
"ustrashitel'noj sorazmernost'yu" (Fearful symmetry). Sozdannyj Adom, Tigr ne
est' Zlo v ego obychnom ponimanii, no zaklyuchennaya v plot' yarostnaya i
prekrasnaya |nergiya, kotoraya, soglasno koncepcii, izlozhennoj v
"Brakosochetanii Neba i Ada", dvizhet vsyakim razvitiem.
Moj milyj Rozovyj Kust
Pervoe iz treh "cvetochnyh" stihotvorenij na temu lyubvi,
nagravirovannyh na odnoj plastine. Smysl etogo malen'kogo shedevra dovol'no
prost: Cvetok predlagaet poetu svoyu lyubov', no tot sohranyaet vernost' Roze;
odnako, vernuvshis' k Roze i polozhiv k ee nogam svoyu nezapyatnannuyu
dobrodetel', poet nahodit lish' zhaloby i shipy revnosti. Nezamyslovataya (i,
skoree vsego, avtobiograficheskaya) kolliziya prevrashchaetsya pod perom Blejka v
izyashchnuyu allegoriyu, raskryvayushchuyu prevratnosti zemnoj lyubvi.
Ah, podsolnuh...
Eshche odno iz rannih stihotvorenij cikla, otnosyashcheesya k 1789-1790 g.
Zdes' perepleteny temy i simvoly "Pesen Nevinnosti" i "Pesen Opyta":
podsolnuh, simvoliziruyushchij vechnuyu tyagu k nedostizhimomu, sleduet vzglyadom za
solncem v poiskah nekoj blazhennoj strany - to est' Vechnosti "Pesen
Nevinnosti". Tam i tol'ko tam smogut udovletvorit' svoi zhelaniya Deva,
skovannaya putami urizenovskoj dobrodeteli, i YUnosha, istochennyj
neudovletvorennoj strast'yu k Deve (obrazy "Pesen Opyta").
Liliya
Roza, simvol stydlivosti, i ovechka, simvol krotosti,
transformiruyutsya v etom stihotvorenii v obrazy lzhi i pritvorstva: zashchishchaya
urizenovskuyu dobrodetel', oni izvrashchayut tem samym svoyu bozhestvennuyu
sushchnost', V protivopolozhnost' im Liliya, voploshchayushchaya "Opytnuyu Nevinnost'",
otkryto proyavlyaet svoyu lyubov', a potomu chuzhda pritvorstva. V tom, chto ona
"ne vershit nad soboyu nasiliya", no svobodno sle duet svoim pobuzhdeniyam, i
est' vysshaya, bozhestvennaya dobrodetel'.
Sad Lyubvi
Prevrashchenie Luga "Pesen Nevinnosti" v tverdynyu urizenovskih
ustanovlenij, perehod ot Nevinnosti k "snu Zemli" - vot osnovnaya tema
stihotvoreniya. Vmesto Luga glazam predstaet Hram - simvol hanzheskoj religii
(sr. s predstavleniyami o cerkvi kak zhilishche Boga na zemle v "Pesnyah
Nevinnosti"), vmesto cvetov, simvolov lyubvi, poyavlyayutsya mogily, gde
shoroneny neudovletvorennye zhelaniya, vmesto svobody i radosti - naslazhdeniya,
zakovannye v ternovye okovy. Estestvennyj poryadok veshchej (pod kotorym,
vidimo, podrazumevaetsya "Opytnaya Nevinnost'") narushen iskusstvennymi
ustanovleniyami hanzheskoj religii, kotoraya yavlyaetsya plodom zakabaleniya chistoj
Very Razumom.
Malen'kij brodyaga
Tema hanzhestva oficial'noj religii podhvachena i v etom stihotvorenii
- Blejk ne sluchajno vkladyvaet obvinitel'nye slova v usta rebenka,
podcherkivaya ih spravedlivost' ego chistoserdechiem: rebenok ne negoduet na
Boga za zhestokost' cerkvi, no, veruya v ego lyubov' i dobrotu, prosit izmenit'
sushchestvuyushchij na zemle poryadok. Sleduet otmetit', chto v analogichnoj situacii
v "Pesnyah Nevinnosti" (sm. "Malen'kij trubochist") rech' shla ob udovletvorenii
zhelanij tol'ko v Vechnosti; dlya malen'kogo brodyagi Raj vozmozhen i na zemle,
chto tipichno dlya "Pesen Opyta", no prezhde nadlezhit izmenit' zemnye poryadki,
pridumannye ne Bogom, a lyud'mi.
London
Netrudno usmotret' v etom stihotvorenii, pomimo otkrytogo protesta
protiv sushchestvuyushchih social'nyh ustanovlenii, i blejkovskuyu traktovku ih
pervoprichiny: takovoj yavlyayutsya "duhovnye okovy", kotorymi v carstve Urizena
skovan kazhdyj. |to stihotvorenie napravleno ne stol'ko protiv industrial'noj
revolyucii i zhestokosti, beschelovechnosti stremitel'no rastushchih gorodov (tema,
ne raz zvuchavshaya v literature blejkovskoj epohi), skol'ko protiv zhizni,
porozhdennoj diktatom Razuma nad Voobrazheniem, "skovannost'yu" mysli (otsyuda
"uzkie" ulicy i "skovannoe" techenie Temzy). Osnovnuyu vinu Blejk vozlagaet na
cerkov', kotoraya dopuskaet stradaniya malen'kih trubochistov (sr. vyshe), na
korolevskuyu vlast', kotoraya posylaet tysyachi soldat na bessmyslennuyu smert',
i na institut braka (u Blejka - simvol nesvobodnoj, protivoestestvennoj
lyubvi), kotoryj kosvennym obrazom sposobstvuet vozniknoveniyu prostitucii. V
takom mire dazhe pervaya "nevinnaya sleza" mladenca otdaet gorech'yu, ibo i emu,
nahodyashchemusya v sostoyanii Nevinnosti, ne izbezhat' "duhovnyh okov".
CHelovecheskaya sushchnost'
|to stihotvorenie (parnoe k "Svyatomu Obrazu" iz pervogo cikla) -
central'noe dlya ponimaniya filosofskoj sistemy "Pesen Opyta".
Zdes' Dobro, Terpimost', Mir, Lyubov' stanovyatsya sostavnoj chast'yu
protivoestestvennyh social'nyh ustanovlenij, sushchestvuyushchih v carstve Urizena,
- to est' polnost'yu razvenchivaetsya filosofskaya koncepciya "Pesen Nevinnosti".
Pokazav lzhivost' i hanzhestvo osnovnyh dobrodetelej Nevinnosti, Blejk stroit
novuyu allegoriyu vnutrennego mira cheloveka, v osnove kotoroj lezhit
izlyublennyj im obraz Dreva. Vzrastaet ono iz Straha i Smireniya - hanzheskogo
smireniya ovechki (sr. stihotvorenie "Liliya") i vskore raskidyvaet mrachnuyu
kronu Very, to est' neestestvennoj, nadumannoj religii, kotoraya pitaet
Gusenicu i Motyl'ka, yavlyayushchihsya zdes' simvolami svyashchennosluzhitelej. Nakonec,
Drevo prinosit plod Obmana, to est' lzhi i pritvorstva (potomu on sladok), i
na Dreve poyavlyaetsya Voron - simvol smerti. Takimi vidyatsya Blejku vnutrennij
mir cheloveka i duhovnyj put' chelovechestva, skovannogo putami Urizena. V
poslednej strofe podcherknuto, chto "bogi morya i zemli", to est' zhivoj
prirody, edinoj s Voobrazheniem, ne mogli otyskat' eto Drevo, poskol'ku
nahoditsya ono v chelovecheskom mozgu i vzrashchivaet ego Urizen - kosnyj,
netvorcheskij Razum.
Ditya-Gore
|to stihotvorenie ne stol'ko otricaet "Ditya-Radost'", skol'ko
povorachivaet tu zhe temu inoj storonoj: ditya rozhdaetsya na radost', no v to zhe
vremya vhodit v mir v mukah, a mir etot polon gorestej i stradanij. Ditya-Gore
(zametim, chto eto mal'chik, togda kak Ditya-Radost' - devochka: Nevinnost'
associiruetsya u Blejka s zhenskim nachalom. Opyt - s muzhskim) poyavlyaetsya na
svet s gromkim voplem protesta, ono voistinu oderzhimo besom, no eto - bes
"Pesen Opyta", negoduyushchij protiv kosnosti i passivnosti. Vyryvayas' iz ruk
otca i otkazyvayas' sosat' materinskuyu grud' (vspomnim blejkovskuyu simvoliku:
Otec - Bog, Mat' - Cerkov'), mladenec protestuet protiv skovyvayushchih put
roditel'skoj voli. Odnako Ditya-Radost', simvol krotosti, i Ditya-Gore, simvol
buntuyushchej energii, ne otricayut drug druga, no sostavlyayut v svoej dialektike
neobhodimoe mnogoobrazie mira.
Pervonachal'no "Ditya-Gore" bylo chast'yu dlinnogo stihotvoreniya iz
"Manuskripta Rossetti", povestvuyushchego o zhiznennom puti cheloveka i bor'be s
"duhovnymi okovami".
Drevo YAda
Simvolika etogo stihotvoreniya, gde takzhe ispol'zovan obraz Dreva,
dostatochno prozrachna: nevyskazannye, zataennye pomysly protivoestestvenny i
vedut k tragedii. Zdes' umestno vspomnit' odnu iz "Pritch Ada"; "Udavi luchshe
ditya v kolybeli, no ne davi zhelanij svoih". O tom, chto tajnoe zlo huzhe
yavnogo, krasnorechivo govorit i central'nyj simvol stihotvoreniya - prekrasnyj
plod, soderzhashchij smertel'nyj yad; on zhe smykaet stihotvorenie s biblejskim
mifom o Grehopadenii. Sarkazm Blejka vsego otchetlivee zvuchal v
pervonachal'nom nazvanii stihotvoreniya - "O hristianskoj dobrodeteli",
kotoroe bylo otvergnuto, vidimo, po prichine svoej chrezmernoj yazvitel'nosti.
Zabludshij syn
Rebenok utverzhdaet, chto lyubov' k sebe prevyshe vsego, a dalee - vse
sozdaniya ravny, ibo vse oni sut' tvoreniya Bozhij. (Tak Blejk v etot period
predstavlyaet sebe estestvennyj, prirodnyj vzglyad na veshchi i poetomu rezko
polemiziruet so Svedenborgom, kotoryj neodnokratno podcherkival: net hudshego
greha, chem lyubov' k sebe, pravo na sushchestvovanie imeyut lish' dva vida lyubvi -
lyubov' k blizhnemu i lyubov' k Bogu.) Za eto on ob®yavlen Diavolom (i, po suti,
yavlyaetsya takovym, ibo protestuet protiv idushchego ot cerkvi pritvorstva) i
sozhzhen na kostre u altarya Urizena, kak otstupnik, derznuvshij vosstat' protiv
gospodstvuyushchej religii. Gorech' stihotvoreniya zaklyuchaetsya v tom, chto rebenok,
nahodyashchijsya v sostoyanii Nevinnosti, chuzhdyj vsyakoj lzhi i neestestvennosti, to
est' nosyashchij v sebe Boga, prigovarivaetsya k smerti imenem etogo samogo Boga,
kotoryj stanovitsya lish' orudiem v rukah cerkvi.
Zabludshaya doch'
Allegoriya, napravlennaya protiv neestestvennyh zakonov, podavlyayushchih i
osuzhdayushchih estestvennye zhelaniya, podana zdes' v forme mifa o Grehopadenii,
kotoryj Blejk perenosit v nekuyu "drevnyuyu stranu" i adresuet "detyam
budushchego": po suti, i pervoe, i vtoroe - ne chto inoe, kak zemnaya real'nost',
tol'ko v pervom sluchae skovannaya cepyami Urizena (voploshchennogo v figure
Otca), a vo vtorom - sbrosivshaya ego okovy.
|to odno iz samyh pozdnih stihotvorenij cikla, voshedshee tol'ko vo
vtoroe avtorskoe izdanie "Pesen".
K Firce
|to stihotvorenie bylo napisano pochti cherez desyat' let posle "Pesen
Opyta" (ego datiruyut 1802-1805 gg.) i opiraetsya na principial'no inuyu
filosofskuyu sistemu. Firca (ist. - stolica Severnogo Carstva; sr. Pesn'
Pesnej, 6: 4: "Prekrasna ty, vozlyublennaya moya, kak Firca, lyubezna, kak
Ierusalim") yavlyaetsya u Blejka simvolom ploti, fizicheskoj sushchnosti cheloveka,
v protivopolozhnost' Ierusalimu, simvolu sushchnosti duhovnoj. Vmesto
proslavleniya zemnyh, plotskih radostej, harakternogo dlya "Pesen Opyta",
Blejk s negodovaniem otvergaet zakrepostivshuyu dushu plotskuyu obolochku,
"sklep", v kotorom tomitsya chelovecheskij duh. Zdes' ispol'zovana
perefrazirovannaya biblejskaya citata (Ioann, 2: 4: "CHto Mne i Tebe, ZHeno?") -
obrashchenie Hrista k materi. Vtoraya strofa yavlyaetsya szhatym izlozheniem mifa o
Grehopadenii, odnako teper' Blejk vozvrashchaetsya k kanonicheskoj ego traktovke:
chuvstvennaya lyubov' zakrepostila chistuyu duhovnost', kotoraya byla udelom
cheloveka do padeniya. Nynche chelovechestvo prebyvaet v sostoyanii duhovnoj
slepoty i gluhoty, no Hristos, iskupiv pervorodnyj greh, vernul cheloveka ot
plotskogo, nizmennogo na put' k vysotam duha, kotorye, po novoj Blejkovskoj
koncepcii, prevyshe vseh chuvstvennyh naslazhdenij.
Takim obrazom, po zamechaniyu Girsha, stihotvorenie "K Firce" yavlyaetsya
po otnosheniyu k "Pesnyam Opyta" tem zhe, chem sami "Pesni Opyta" yavlyayutsya po
otnosheniyu k "Pesnyam Nevinnosti" - razvenchaniem prezhnej filosofskoj koncepcii
i deklaraciej novoj, bolee shirokoj. |to stihotvorenie stoit v cikle
neskol'ko osobnyakom, ibo daet predstavlenie o mirovozzrenii Blejka na
sleduyushchem etape ego duhovnogo puti.
Uchenik
Pervonachal'no stihotvorenie vhodilo v "Pesni Nevinnosti"). Vidimo,
duh protesta, kotorym ono pronizano, zastavil Blejka pozdnee perenesti ego v
"Pesni Opyta", hotya ego pastoral'nye obrazy skoree tipichny dlya bolee rannego
cikla. S drugoj storony, protivopostavlenie estestvennoj zhizni, voploshchennoj
v prirode. i suhogo, dogmaticheskogo, knizhnogo znaniya bolee svojstvenno
blejkovskim vzglyadam perioda "Pesen Opyta". Odnako po svetlomu, radostnomu
obraznomu stroyu stihotvorenie blizhe k "Pesnyam Nevinnosti", ya ego sleduet
rassmatrivat' kak "promezhutochnoe" mezhdu dvumya ciklami.
Glas Drevnego Barda
|to stihotvorenie takzhe pervonachal'no vhodilo v "Pesni Nevinnosti",
no prinadlezhit v ravnoj mere oboim ciklam i sluzhit zaversheniem vsej knigi:
ono primiryaet oba "sostoyaniya dushi chelovecheskoj", ibo zaklyuchennoe v nem
prorochestvo ravno prilozhimo i k Vechnosti, i k Rayu na zemle - i k Nevinnosti,
i k Opytu i vyrazhaet glavnuyu, skvoznuyu mysl' obeih ciklov: torzhestvo
svobodnogo, raskreposhchennogo duha, izbavlennogo ot pritvorstva i vekovyh
zabluzhdenij, kak i torzhestvo Voobrazheniya nad Razumom, vozmozhno i neizbezhno.
Uil'yam BLEJK
perevod S.Stepanova
Kniga Tel'
O tom, chto v yame, rasskazhet Orel
Ili Krot otvetit slepoj?
I Mudrost' v serebryanom est' li zhezle,
A Lyubov' - v chashe zlatoj?
Tel'
Svoi stada po krugu gnali dshcheri Serafima.
Vse, krome mladshej, - ta, blednaya, potishe ugolok
Iskala, chtob bessledno rastayat', slovno prelest' utra.
Vniz po Adone ee stenan'ya tihie nesutsya
I, vypadaya utrennej rosoj, nishodyat dolu.
.
I Liliya Doliny, blagouhayushchaya v raznotrav'e,
Otvetila prekrasnoj deve: . CHto zh Tel'
pechalit?
O chem vzdyhaet vozlyublennaya Tel' v dolinah Gara?>
Skazala tak ona i ulybnulas' ej skvoz' slezy.
Tel' otvechala:
Spustilos' Oblachko, a Liliya golovku naklonila,
Vernuvshis' k svoim delam besschetnym i zabotam.
.
Glavu zlatuyu Oblachko otkrylo i zablistalo,
Spustivshis' s podnebes'ya pryamo k Tel'.
.
I Oblachko na nevesomom trone otkinulos' i tak
skazalo:
I CHerv' bessil'nyj vypolz i leg na listik Lilii,
A Oblachko uplylo iskat' svoyu napersnicu v doline.
Ill
V izumlen'i smotrela Tel' na blednoe sozdan'e.
.
I tut malyutku uslyhala Glina, nad nim sklonilas'
I mlechnym pitiem mladenca napoila.
Zatem na Tel' vzglyanula, potupiv ochi.
No za chto? Ne znayu ya, i znat' mne ne dano -
Ponyat' pytayus', no tshchetno; zhivu ya i lyublyu>.
Kraem odezhdy Doch' Krasoty uterla slezy
I tak skazala: .
.
Reshetku vechnyh vrat pripodnyal Privratnik
strashnyj,
I Tel' voshla i uvidala nevedomuyu zemlyu.
Ej lozha mertvecov otkrylis', otkrylis' korni
Serdec zhivushchih, trevozhashchie shevelen'em glub' -
YUdol' skorbej i slez, ne znavshaya vovek ulybki,
Brela ona v yudoli tuch i t'my, vnimaya
Stenaniyam, i podle svezhevyrytyh mogil
Prislushivalas' k golosam zemli v molchan'i,
Pokuda k sobstvennoj mogile ne prishla. Prisela tam,
I skorbnyj ston iz pustoty provala k nej donessya:
I Deva sodrognulas', i s voplyami bezhala mest sih,
Poka ne vozvratilas' bez prepon v doliny Gara.
THE BOOK of THEL (1789)
THEL'S Motto,
Does the Eagle know what is in the pit?
Or wilt thou go ask the Mole:
Can Wisdom be put in a silver rod?
Or Love in a golden bowl?
The daughters of Mne Seraphim led round their sunny flocks.
All but the youngest; she in paleness sought the secret air.
To fade away like morning beauty from her mortal day:
Down by the river of Adona her soft voice is heard:
And thus her gentle lamentation falls like morning dew.
O life of this our spring! why fades the lotus of the water?
Why fade these children of the spring? born but to smile & fall.
Ah! Thel is like a watry bow. and like a parting cloud.
Like a reflection in a glass. like shadows in the water.
Like dreams of infants. like a smile upon an infants face,
Like the doves voice, like transient day, like music in the air;
Ah! gentle may I lay me down, and gentle rest my head.
And gentle sleep the sleep of death. and gentle hear the voice
Of him that walketh in the garden in the evening time.
The Lilly of the valley breathing in the humble grass
Answer'd the lovely maid and said; I am a watry weed,
And I am very small, and love to dwell in lowly vales;
So weak, the gilded butterfly scarce perches on my head.
Yet I am visited from heaven and he that smiles on all.
Walks in the valley. and each morn over me spreads his hand
Saying, rejoice thou humble grass, thou new-born lilly flower,
Thou gentle maid of silent valleys. and of modest brooks;
For thou shalt be clothed in light, and fed with morning manna:
Till summers heat melts thee beside the fountains and the springs
To flourish in eternal vales: then why should Thel complain,
Why should the mistress of the vales of Har, utter a sigh.
She ceasd & smild in tears, then sat down in her silver shrine.
Thel answerd. O thou little virgin of the peaceful valley.
Giving to those that cannot crave, the voiceless, the o'ertired. t6
Thy breath doth nourish the innocent lamb, he smells thy milky garments,
He crops thy flowers. while thou sittest smiling in his face,
Wiping his mild and meekin mouth from all contagious taints.
Thy wine doth purify the golden honey, thy perfume,
Which thou dost scatter on every little blade of grass
Revives the milked cow, & tames the fire-breathing steed.
But Thel is like a faint cloud kindled at the rising sun:
I vanish from my pearly throne, and who shall find my
Queen of the vales the Lilly answerd, ask the tender cloud,
And it shall tell thee why it glitters in the morning sky,
And why it scatters its bright beauty thro' the humid air.
Descend O little cloud & hover before the eyes of Thel.
The Cloud descended, and the Lilly bowd her modest head:
And went to mind her numerous charge among the verdant grass.
O little Cloud the virgin said, I charge thee tell to me,
Why thou complainest not when in one hour thou fade away:
Then we shall seek thee but not find; ah Thel is like to thee.
I pass away. yet I complain, and no one hears my voice.
The Cloud then shew'd his golden head & his bright form emerg'd,
Hovering and glittering on the air before the face of Thel.
O virgin know'st thou not. our steeds drink of the golden springs
Where Luvah doth renew his horses: look'st thou on my youth,
And fearest thou because I vanish and am seen no more.
Nothing remains; O maid I tell thee, when I pass away,
It is to tenfold life, to love, to peace, and raptures holy:
Unseen descending, weigh my light wings upon balmy flowers;
And court the fair eyed dew. to take me to her shining tent;
The weeping virgin, trembling kneels before the risen sun,
Till we arise link'd in a golden band, and never part;
But walk united, bearing food to all our tender flowers
Dost thou O little Cloud? I fear that I am not like thee;
For I walk through the vales of Har. and smell the sweetest flowers;
But I feed not the little flowers: I hear the warbling birds,
But I feed not the warbling birds. they fly and seek their food;
But Thel delights in these no more because I fade away,
And all shall say, without a use this shining woman liv'd,
Or did she only live. to be at death the food of worms.
The Cloud reclind upon his airy throne and answer'd thus.
Then if thou art the food of worms. O virgin of the skies,
How great thy use. how great thy blessing; every thing that lives,
Lives not alone, nor for itself: fear not and I will call
The weak worm from its lowly bed, and thou shalt hear its voice.
Come forth worm of the silent valley, to thy pensive queen.
The helpless worm arose, and sat upon the Lillys leaf,
And the bright Cloud saild on, to find his partner in the vale.
Then Thel astonish'd view'd the Worm upon its dewy bed.
Art thou a Worm? image of weakness. art thou but a Worm?
I see thee like an infant wrapped in the Lillys leaf:
Ah weep not little voice, thou can'st not speak. but thou can'st weep;
Is this a Worm? I see thee lay helpless & naked: weeping,
And none to answer, none to cherish thee with mothers smiles.
The Clod of Clay heard the Worms voice, & raisd her pitying head;
She bowd over the weeping infant, and her life exhal'd
In milky fondness, then on Thel she fix'd her humble eyes.
O beauty of the vales of Har. we live not for ourselves,
Thou seest me the meanest thing, and so I am indeed;
My bosom of itself is cold. and of itself is dark,
But he that loves the lowly, pours his oil upon my head.
And kisses me, and binds his nuptial bands around my breast.
And says; Thou mother of my children, I have loved thee.
And I have given thee a crown that none can take away
But how this is sweet maid, I know not, and I cannot know,
I ponder, and I cannot ponder; yet I live and love.
The daughter of beauty wip'd her pitying tears with her white veil,
And said. Alas! I knew not this, and therefore did I weep:
That God would love a Worm I knew, and punish the evil foot
That wilful, bruis'd its helpless form: but that he cherish'd it
With milk and oil, I never knew; and therefore did I weep,
And I complaind in the mild air, because I fade away,
And lay me down in thy cold bed, and leave my shining lot.
Queen of the vales, the matron Clay answerd; I heard thy sighs.
And all thy moans flew o'er my roof. but I have call'd them down:
Wilt thou O Queen enter my house. 'tis given thee to enter,
And to return; fear nothing. enter with thy virgin feet.
The eternal gates terrific porter lifted the northern bar:
Thel enter'd in & saw the secrets of the land unknown;
She saw the couches of the dead, & where the fibrous roots
Of every heart on earth infixes deep its restless twists:
A land of sorrows & of tears where never smile was seen.
She wanderd in the land of clouds thro' valleys dark, listning
Dolours & lamentations: waiting oft beside a dewy grave
She stood in silence. listning to the voices of the ground,
Till to her own grave plot she came, & there she sat down.
And heard this voice of sorrow breathed from the hollow pit.
Why cannot the Ear be closed to its own destruction?
Or the glistning Eye to the poison of a smile!
Why are Eyelids stord with arrows ready drawn,
Where a thousand fighting men in ambush lie?
Or an Eye of gifts & graces, show'ring fruits & coined gold!
Why a Tongue impress'd with honey from every wind?
Why an Ear, a whirlpool fierce to draw creations in?
Why a Nostril wide inhaling terror trembling & affright.
Why a tender curb upon the youthful burning boy! t7
Why a little curtain of flesh on the bed of our desire?
The Virgin started from her seat, & with a shriek.
Fled back unhinderd till she came into the vales of Har
The End
"Kniga Tel'" - vtoraya iz "prorocheskih poem" Blejka (ej predshestvoval
tol'ko "Tiriel'"). "Kniga Tel'" byla zavershena i nagravirovana v 1789 godu i
otnositsya k periodu, "promezhutochnomu" mezhdu "Pesnyami Nevinnosti" i "Pesnyami
Opyta". Tel' - odin iz pervyh "emblematicheskih personazhej" Blejka,
simvoliziruyushchij chistuyu dushu, "Neopytnuyu Nevinnost'", kotoraya, s odnoj
storony, tyagotitsya svoej neopytnost'yu, a s drugoj - ne v silah vosprinyat'
Opyt i v uzhase bezhit ot nego.
Deviz Tel' - dve pary obrazov etogo chetverostishiya zadayut dve
osnovnye temy povestvovaniya: Orel simvoliziruet nebesnoe (Nevinnost'), Krot
- zemnoe (Opyt); zhezl i chasha oboznachayut muzhskoe i zhenskoe nachala i
odnovremenno chuvstvennuyu lyubov'.
Adena - vidimo, imeetsya v vidu reka Adonis, upomyanutaya v "Poteryannom
Rae" Mil'tona. Poliny Gara. - blejkovskij pastoral'nyj mir, carstvo
Nevinnosti, yavlyayushcheesya "sootvetstviem" miru nebesnomu. Ego otlichie ot mira
"Pesen Nevinnosti" zaklyuchaetsya v tom, chto zdes' carstvuet neponyatnaya dlya
Tel' chuvstvennaya lyubov' (o kotoroj govoryat Oblachko i Glina), i v celom etot
mir, gde kazhdomu otvedena svoya, estestvennaya rol', gde vse obrecheno na
konechnoe umiranie, po-svoemu blizok k "naturalisticheskomu" miru "Pesen
Opyta", Gar i Heva - "emblematicheskie personazhi", oboznachayushchie praroditelej
roda chelovecheskogo; poyavlyayutsya eshche v "Tiriele".
Liliya i Glina, (sr. obrazy v "Pesnyah Opyta") - oboznachayut "Opytnuyu
Nevinnost'", bolee blizkuyu Blejku v etot period, chem nevinnost' Tel'. CHisto
"zemnaya" sushchnost' etih personazhej lishnij raz podcherkivaet dvizhenie Blejka k
"naturalisticheskomu" mirovozzreniyu.
Luva - v blejkovskoj mifologii - vtoroj Zoa, simvoliziruyushchij
chuvstvennoe i emocional'noe v cheloveke.
Zachem ne v silah... - rech' zdes' idet o pyati chuvstvah, v odnom ryadu
s kotorymi postavlena plotskaya lyubov'; Blejk podcherkivaet, chto tol'ko
raskreposhchenie chuvstv i lyubvi mozhet privesti k istinnoj, dopolnennoj Opytom
duhovnosti, bolee glubokoj, chem ta, kotoraya sushchestvuet v idillicheskih
dolinah Gara.
* The Marriage of Heaven & Hell *
Brakosochetanie Neba i Ada
perevod S.Stepanova
Rintra rychit, mechet molnii v nebe navisshem;
Alchnye tuchi klokochut v puchine.
Nekogda krotkij, opasnym putem
SHel pravednik
Dolinoyu smerti.
Rozy posazheny v ternie,
Pchely poyut
Na opustoshennoj zemle.
Vot put' opasnyj i ozhil;
B'yut klyuchi
Iz-pod kamnej i nadgrobij,
Belye kosti
Obrosli aloyu perst'yu.
Zlodej ostavil pokoya puti,
CHtob opasnymi shestvovat',
Vverg pravednika v opustoshennye zemli.
Nyne aspid kovarnyj
Prebyvaet v smiren'i,
Pravednik zhe vopiet po pustynyam,
Gde obitalishche l'vov.
Rintra rychit, mechet molnii v nebe navisshem;
Alchnye tuchi klokochut v puchin>.
I kak yavleno novoe nebo, tomu uzhe tridcat' tri goda, vosstal Vechnyj
Ad. Vot i Svedenborg sidit, aki Angel u groba, v svitkah svoih sochinenij,
aki v holstine. Dnes' gospodstvo Edoma i vosstanovlen'e Adama v Edeme.
Smotri Knigu proroka Isaii, gl. XXXIV, XXXV.
V otsutstvie Protivopolozhnostej nikakogo dvizheniya net. Prityazhenie i
Ottalkivanie, Rassudok i |nergiya, Lyubov' i Nenavist' nasushchny bytiyu CHeloveka.
Vse to, chto imenuyut chtushchie religiyu Dobrom i Zlom, iz sih
proistekaet. Dobro bezvol'no - im pomykaet Rassudok. Zlo zhe alchno i
proistekaet iz |nergii.
Dobro - Nebo. Zlo - Ad.
Vse Biblii, t. e. svody svyashchennyh pisanij, sut' pervovoprichina
sleduyushchih zabluzhdenij:
1. CHto CHeloveku prisushchi dva nachala, a imenno: telo i Dusha.
2. CHto |nergiya, imenuemaya Zlom, edinstvenno ot Tela; Rassudok zhe,
imenuemyj Dobrom, edinstvenno iz Dushi.
3. CHto Gospod' obrechet CHeloveka na Vechnye Muki, ibo sej ustupaet
svoim |nergiyam.
V to vremya kak Istina kak raz v Protivopolozhnom:
1. Net CHeloveku Tela otdel'no ot Dushi ego; ibo imenuemoe Telom est'
chastica Dushi, otlichennaya pyat'yu CHuvstvami, vratami Dushi v veke sem.
2. |nergiya i est' edinstvenno zhizn', i est' ot Tela; Rassudok zhe
est' |nergii verv'e i privhodyashchee.
3. |nergiya est' Vechnoe Blazhenstvo.
Kto ugnetaet ZHelan'e spravlyaetsya tol'ko so slabym; Ugnetatel' zhe, t.
e. Rassudok, beret vlast' i pravit bezvol'nym.
A podavlennoe, malo-pomalu chahnet ono, pokuda ne stanet ten'yu
ZHelan'ya.
Sie povestvuet , gde Vladyka, t.e. Rassudok,
naimenovan Messiej.
A pervorodnyj Arhangel, arhistratig Nebesnogo voinstva, naimenovan
Diavolom, t. e. Satanoj; deti zhe ego - Grehom i Smert'yu.
Odnako zhe v Knige Iova mil'tonov Messiya naimenovan Satanoj. Vot
pochemu Kniga Iova byla prinyata obeimi partiyami.
V samom dele. Rassudok vidit: kak budto by ZHelan'e i posramleno;
Diavol zhe tolkuet, chto pal Messiya, Nebo zhe sotvoril on iz togo, chto ukral iz
Preispodnej.
Tak skazano v Evangelie, gde Messiya molit Otca poslat' Uteshitelya, t.
e. ZHelan'e, daby mog Rassudok operet'sya na Voobrazhenie; biblejskij zhe Iegova
ne kto inoj, kak Messiya, prebyvayushchij v Geenne Ognennoj.
Tak chto posle smerti Hrista Messiya stal Iegovoj. A po Mil'tonu Otec
est' Neizbezhnost', Syn - Racio pyati chuvstv. Duh zhe Svyatoj - Vakuum!
DOBAVLENIE: Prichina, po kotoroj Mil'ton pisal ves'ma sderzhanno o Boge i ob
Angelah i ves'ma svobodno ob Ade i o Diavole, zaklyuchaetsya v tom, chto byl on
istinnym Poetom i, sam togo ne vedaya, prinadlezhal partii Diavola.
Progulivayas' mezh yazykov Adskogo plameni i vkushaya naslazhdeniya Geniya,
koi Angely pochitayut za smertnuyu muku i bezum'e, sobiral ya Adskie Pritchi;
polagaya, chto skol' recheniya naroda otrazhayut ego nrav, stol' zhe Pritchi Ada
ukazuyut sushchnost' Diavol'skoj premudrosti, i kuda luchshe, nezheli opisan'e
kostyumov i sluzhb.
Prishedshi v sebya, t. e. v puchinu pyati chuvstv, gde hmuryj utes
navisaet nad mirom sim, uvidel ya okutannogo chernymi tuchami mogushchestvennogo
Diavola paryashchim u otvesnoj steny; zhguchimi molniyami on vytravlival nadpis',
dnes' postignutuyu i prochitannuyu chelovekami na zemle:
K poru seva vnimaj, v zhatvu nastavlyaj, zimoyu
blazhenstvuj.
Telegu i plug vedi po kostyam mertvyh.
Tropa izlishestva vedet v chertogi mudrosti.
Blagorazumie - debelaya vzdornaya staraya deva,
poyataya Bessiliem.
Vozzhelav i ne sdelav, razvodish' chumu.
CHerv' rassechennyj plug ne klyanet.
Topi v reke vzalkavshego vody.
Glupec sledit inoe drevo, nezheli mudrec.
CHej lik ne tochit sveta, tomu zvezdoj ne stat'.
Plody brennogo vozlyubleny Vechnost'yu.
Rabochej pchele gorevat' nedosug.
Vek gluposti otmeryayut chasy, veka zhe mudrosti
nikakimi chasami ne izmerit'.
Zdorovuyu pishchu berut bez tenet i kapkana.
V golodnyj god plyun' na meru, chislo i ves.
Pet takoj pticy, chtob svoim krylom izlishne
vosparila.
Mertvyj ne mstit.
Verh velichiya - priznat' drugogo vyshe.
Stoj na svoem bezumii glupec - i stal by mudrecom.
Plashch plutnej - prostota.
Smiren'e - plashch gordyni.
Tyur'my stoyat na skrizhalyah Zakona, bludilishcha -
na dogmatah Very.
Samovlyublennost' pavlina - slava Gospoda.
Pohot' kozla - shchedrost' Gospoda.
YArost' l'va - mudrost' Gospoda.
Nagota zheny - tvoren'e Gospoda.
Izlishek gorya smeetsya. Izlishek radosti plachet.
L'vinyj ryk, volchij voj, yarost' voln i razyashchij mech
sut' tolika vechnosti, koyu ne emlet zrak chelovekov
celikom.
Lisa klyanet kapkan, a ne sebya.
Radosti plodotvoryat. Goresti rozhdayut.
Muzhu l'vinaya shkura, zhene ovech'e runo.
Ptice gnezdo, pauku teneta, cheloveku druzhba.
Predvzyatyj ulybchivyj glupec i mrachnyj nahmurennyj
glupec pokazhutsya ravno mudry, predstan' oni bichom
Gospodnim.
Dnes' ochevidnoe vchera tol'ko mnilos'.
Krysa, mysh', lisa i krolik zhdut kornevishcha; lev,
tigr, kon' i slon dozhidayut plodov.
Vodoem priemlet, istochnik izvergaet.
Odna mysl' zapolnyaet beskonechnost'.
Vsegda bud' iskrenen - podlec obojdet storonoj.
Vse, vo chto mozhno poverit' - obraz istiny.
Lish' popustu orel potratit vremya, poshli ego uchit'sya
u vorony.
Lisa prigotovlyaet korm sama, l'vu zhe - Gospod'.
Dumaj s utra. Vershi dnem. Esh' vvecheru. Spi v noch'.
Kto pozvolyaet sebya naduvat', naduvaet tebya.
Skol' plug sleduet slovu, stol' Gospod' vnemlet
molitve.
Tigry gneva mudree mulov nastavleniya.
ZHdi otravy v stoyachej vode.
Ne znaya izbytka - i mery ne znat'.
Glupec tebe penyaet - slushaj! Se korolevskaya chest'!
Ochesa ognya, nozdri vozduha, usta vody, boroda zemli.
Slabyj muzhestvom na hitrosti gorazd.
Ne ishchet yablon' buka, kak cvesti, ni lev konya, kak
brat' dobychu.
Blagodarnyj vozdaet storicej.
Izbegni gluposti drugie - my sami vpali by v nee.
Dushi chistejshih naslazhdenij nichem ne zamarat'.
Sledya polet orla, emlesh' toliku Geniya; podymi lice
tvoe!
Kak gusenica dlya yaichek ishchet list poluchshe, tak i
svyashchennik dlya proklyatij ishchet luchshih iz uslad.
Daby sotvorit' i malyj cvetok potreben trud vekov.
Proklyatie ukreplyaet. Blagoslovenie rasslablyaet.
Vino cenitsya vyderzhkoj, voda - svezhest'yu.
Molitvy ne pashut! Gimny ne zhnut!
Radosti ne smeyutsya! Goresti ne plachut!
Golova - Velichie, serdce - Sostradanie, chresla -
Krasota, ruki i nogi - Garmoniya.
CHto vozduh ptice, volny rybe - to i prezrenie
prezrennym.
CHernyj mir vorone lyub - sove zhe belyj lyub.
Strast' prekrasna!
I lev by stal lukav, poslushaj on lisu.
Uchen'e uravnivaet puti; Genij zhe idet krivymi
putyami, kak oni est'.
Udavi luchshe ditya v kolybeli, no ne davi zhelanij
svoih.
Gde cheloveka net. Priroda besplodna.
Ne vnemlyut istine, pokuda ne poveryat.
znachit .
Drevnie poety oduhotvoryali oshchushchaemyj mir, vselyaya v nego Bogov, t. e.
Geniev, davali im imena, pripisyvali im kachestva lesov, rek, gor, ozer,
gorodov, narodov i vsego togo, chto mogli oni razlichit' vo mnozhestve
utonchennyh svoih oshchushchenij.
I osobo staralis' oni, chtoby kazhdyj gorod, kazhdaya derevnya imeli
svoego Geniya, predostavlyaya im pokrovitel'stvo sobstvennogo Duhovnogo
Bozhestva.
Tak slozhilas' Sistema, iz kotoroj nekotorye izvlekli vygodu: oni
porabotili chern', pridav samosushchnost' Duhovnym Bozhestvam, ot®yav sii ot ih
ob®ektivnoj osnovy - otsyuda, pocherpnuv svyashchennye tainstva iz poeticheskih
skazanij, poshlo Svyashchenstvo.
V konce zhe koncov, oni vozvestili, chto tak zapovedali Bogi.
Vot kak lyudi zabyli, chto vse Bozhestva gnezdyatsya v grudi
chelovecheskoj.
Proroki Isaiya i Iezekiil' trapezovali so mnoj; i voprosil ya ih, kak
mogli oni tak bezogovorochno utverzhdat', chto imenno Bog govoril im; i ne
poseshchali li ih somneniya, chto nepravil'no ponyatye posluzhat oni prichinoyu
obmana.
Isaiya otvetil: .
Togda ya sprosil:
On otvetil: .
Tut vmeshalsya Iezekiil':
Slushal ya i divilsya, ibo priznal v etom svoi sobstvennye ubezhden'ya.
Posle trapezy prosil ya Isaiyu oblagodetel'stvovat' mir utrachennymi svoimi
pisan'yami; on skazal, chto nichto vazhnoe ne utracheno. I to zhe samoe skazal
Iezekiil' o svoih.
I sprosil ya Isaiyu, chto pobudilo ego tri goda hodit' nagim i bosym.
On otvetil: .
I sprosil ya Iezekiilya, otchego on el navoz i lezhal stol' dolgo na
pravom i na levom boku. On otvetil: .
Kak slyhal ya v Adu, drevnee prorochestvo, chto po proshestvii shesti
tysyach let mir sej pozhretsya ognem, istinno.
Ibo Angelu s mechom ognennym uzhe vedeno ostavit' strazhu u dreva
zhizni; i kak svershitsya sie, pozhretsya vse tvorenie i yavitsya beskonechnym i
svyashchennym, kak nyne razvrashcheno ono i konechno.
Pridet zhe sie chrez ochishchenie chuvstvennyh naslazhdenij.
No sperva nuzhno izbavit'sya ot samoj mysli, chto est' cheloveku telo
otdel'no ot dushi ego; i sie sdelayu ya sam, pechataya sataninskim sposobom s
pomoshch'yu kislot, koi v Adu celebny i blagotvorny, rastvoryaya vneshnie pokrovy,
obnazhaya potaennoe beskonechnoe.
Esli b raschishcheny byli vrata vospriyatiya, vsyakoe predstalo by
cheloveku, kak ono est' - beskonechnym.
Ibo chelovek zamuroval sebya tak, chto vidit vse chrez uzkie shcheli peshchery
svoej.
Byl ya v Adskoj Pechatne i videl sposob, koim znaniya peredayutsya iz
pokoleniya v pokolenie.
V pervoj peshchere CHelovek-Drakon udalyal pustuyu porodu ot vhoda; vnutri
zhe neskol'ko Drakonov dol6ili steny.
Vo vtoroj peshchere byl Zmej, obvivshijsya vkrug skaly, i prochie zmei
ukrashali ee zlatom i serebrom, i dorogimi kamen'yami.
V tret'ej peshchere byl Orel s kryl'yami i per'yami vozduha; vnutrennost'
peshchery zastavlyal on byt' beskonechnoyu. Vokrug zhe Lyudi-Orly vysekali chertogi v
ogromnyh utesah.
V chetvertoj peshchere L'vy Geenny Ognennoj metalis' krugom i plavili
metally v tekuchie zhidkosti.
V pyatoj peshchere Bezymyannye tvari otlivali metallicheckie listy.
Zatem listy popadali k Lyudyam, zanimavshim shestuyu peshcheru, i
prevrashchalis' v knigi, i rashodilis' po bibliotekam.
Giganty, osnovavshie mir sej v ego chuvstvennom bytii i yakoby nyne
prebyvayushchie v okovah, sut' istinnye prichiny zhizni mira sego i sut' istochniki
vsyakogo deyan'ya; okovy zhe sut' ulovki slabyh i pokornyh, koim dostalo sily
protivit'sya energii. Soglasno pritche - slabyj muzhestvom na hitrosti gorazd.
Tak odna storona bytiya est' ZHivotvoren'e, drugaya zhe Pozhran'e.
Pozhiratelyu predstavlyaetsya, chto tvorec yakoby prebyval v okovah svoih; no eto
ne tak - sej lish' prinimaet toliku bytiya za celoe.
Ved' ZHivotvoren'e ne bylo b takovym bez Pozhiratelya, kotoryj, kak
more, pogloshchaet izbytok naslazhdenij.
Skazhut: Otvechu: .
|ti dve kategorii lyudej vsegda prisutstvuyut v mire sem, i vsegda im
dolzhno vrazhdovat': kto zhe pytaetsya primirit' ih, ishchet gibeli sushchego.
Religiya i est' takaya popytka.
DOBAVLENIE: Iisus Hristos ne zhelal ob®edinit' ih, no razdelit', kak v pritche
ob agncah i kozlishchah! On govorit: .
Messiya, sirech' Satana, ili Iskusitel', ot veku pochitalsya odnoyu iz
pervoosnov, koi sut' nashi |nergii.
Pristupil ko mne Angel i vozopil: .
YA skazal: .
I povel on menya v hlev, ottuda v cerkov', potom soshli my v sklep i
tam dobralis' do mel'nicy. Projdya zhe cherez mel'nicu, okazalis' my v peshchere.
Vniz po izvilistomu podzemel'yu nashchupyvali my nash kamenistyj put', poka ne
otkrylas' pod nami pustota, beskrajnyaya, kak dol'nee nebo; ucepilis' my za
korni derev'ev i povisli nad bezdnoj. I skazal ya: . A on otvetil: .
I ostalsya ya s nim, povisnuv na koryavom korne duba. A on ucepilsya za
poganku, kotoraya rosla shlyapkoyu v bezdnu.
Malo-pomalu rassmotreli my beskonechnuyu Preispodnyuyu, klokochushchuyu, kak
dym nad pylayushchim gorodom; beskonechno daleko pod nami bylo solnce, chernoe, no
siyayushchee; vokrug nego byli natyanuty pylayushchie kanaty, po kotorym polzali
ogromnye pauki v poiskah dobychi, kotoraya letala ili, skoree, plavala v
bezdne, v vide samyh uzhasnyh tvarej, ischadij razvrata; i vozduh kishel imi,
i, kazalos', celikom sostoit iz nih - to byli Diavoly, imenuemye Silami
Nebesnymi.
Tut ya sprosil sputnika moego - kakov zhe moj vechnyj zhrebij? On
otvetil: .
I tut v tuche mezh chernym i belym paukom udarila molniya i progrohotala
bezdnoyu, zavolakivaya mrakom vse pod nami; i dno puchiny pochernelo, kak more,
i so strashnym grohotom svernulos'.
Nichego vnizu ne bylo vidno - lish' chernyj smerch, poka ne uvidali my
mezh tuch, klubyashchihsya na Vostoke, potok krovi vperemeshku s ognem; i v
neskol'kih broskah kamnya ot nas pokazalos' i pogruzilos' snova cheshujchatoe
kol'co chudovishchnogo zmeya. Nakonec na rasstoyanii treh kolen ego k vostoku
pokazalsya nad volnami ognennyj greben'. Medlenno podnimalsya on, slovno gryada
skal, poka ne uvidali my dva krovavoognennyh oka, ot kotoryh rashodilis'
volny v klubah dyma; i stalo yasno nam, chto sie golova Leviafana. Lob ego byl
issechen zelenymi i purpurnymi polosami, kak lob tigra. Vskore my uvideli
past' ego i krasnye zhabry, pokazavshiesya pryamo iz klokochushchej peny, izlivavshie
potoki krovi v chernuyu bezdnu i ustremivshiesya k nam so vsej yarostiyu Duhovnogo
Bytiya.
Moj sputnik Angel pospeshno vskarabkalsya obratno na mel'nicu; ya
ostalsya odin, i videnie bol'she ne vozobnovlyalos'; no okazalsya ya sidyashchim na
tihom beregu reki v lunnom svete, vnimayushchim arfistu, pevshemu pod
akkompanement arfy vot chto: .
Po podnyalsya ya i razyskal mel'nicu; tam obnaruzhil ya moego Angela,
kotoryj s udivleniem osvedomilsya kak eto ya ucelel.
YA otvetil: Angel tol'ko posmeyalsya moemu predlozheniyu; togda siloyu obhvatil ya ego
i poletel na zapad skvoz' t'mu, poka ne podnyalis' my vyshe zemnoj teni, zatem
ya brosilsya vmeste s nim pryamo v kipyashchee solnce. Zdes' oblachilsya ya v beloe i,
vlozhiv v dlan' svoyu toma Svedenborga, pokinul siyayushchuyu stranu, i minoval vse
planety, vplot' do Saturna. Zdes' peredohnul ya, a potom ustremilsya v pustotu
mezh Saturnom i nepodvizhnymi zvezdami.
YA skazal: . Vskore my uvideli hlev i cerkov', podvel ya ego k
altaryu, raskryl Bibliyu, i - o chudo! - otkrylos' glubokoe podzemel'e, v
kotoroe soshel ya, tolkaya Angela vperedi sebya. Vskore my uvideli sem'
kirpichnyh domov. V odin iz nih my voshli; tam bylo mnozhestvo martyshek,
pavianov i prochih obez'yan, sidevshih na cepi; oni skalilis' i rvalis' drug k
drugu, no korotkie cepi ne puskali ih. Nesmotrya na eto, ya zametil, chto
vremenami ih stanovilos' bol'she - togda sil'nye hvatali slabyh i s
oskalennymi rozhami snachala sovokuplyalis' s nimi, a zatem pozhirali ih,
otryvaya snachala odnu konechnost', potom druguyu, poka telo ne stanovilos'
bespomoshchnym obrubkom. Skalyas' i celuya ego s pritvornoj nezhnost'yu, oni
pozhirali i eto; i krugom videl ya obgladyvayushchih s zhadnost'yu svoi sobstvennye
hvosty. Tak kak stoyalo zlovonie, nevynosimoe nam oboim, vernulis' my na
mel'nicu; ya zhe prihvatil s soboyu skelet, okazavshijsya, kak vyyasnilos',
aristotelevoj .
Angel skazal: .
YA otvetil: .
RAZDOR - VOT ISTINNAYA DRUZHBA.
Splosh' i ryadom vizhu ya, chto Angely iz tshcheslaviya govoryat o sebe kak o
Edinstvenno Mudryh. Delayut oni eto s samonadeyannoj naglost'yu, proistekayushchej
ot sistematicheskih mudrstvovanij.
Tak i Svedenborg pohvalyaetsya, chto ego sochineniya sut' otkrovenie; v
to vremya kak oni sut' perezhevyvanie davno izvestnyh knig.
Nekij chelovek vodil napokaz obez'yanu - i buduchi nemnogim umnee ee,
vozomnil o sebe i pochel sebya semi pyadej vo lbu. Tochno tak i Svedenborg: on
bichuet poroki v cerkvyah, vystavlyaet napokaz licemerov - da tol'ko mnit on o
sebe, chto vse sut' religiyu chtushchie, a on - edinstvennyj na zemle, vyrvavshijsya
iz tenet.
Vo-pervyh, Svedenborg ne napisal nichego novogo. A vo-vtoryh, on
povtoril vsyu staruyu lozh'.
I vot pochemu: Svedenborg besedoval s Angelami, kotorye vse splosh'
religiyu chtut, no ne besedoval s Diavolami, kotorye vse kak odin religiyu
nenavidyat, ibo okazalsya on bessil'nym v silu svoego samomneniya.
Tak chto svedenborgovy sochineniya sut' svod vsyacheskih poverhnostnyh
suzhdenij, dopolnennyj analizom naibolee vydayushchihsya - i ne bolee togo.
I vot eshche chto: lyuboj borzopisec mozhet sostryapat' iz sochinenij
Paracel'sa ili YAkoba Bºme desyat' tysyach tomov ravnoj cennosti so
svedenborgovymi, a iz sochinenij Dante ili SHekspira - beschislennoe mnozhestvo.
No, sovershiv sie, da ne pohvalyaetsya on, chto znaet bol'she uchitelej
svoih, ibo zhzhet on svechi na solnce.
Odnazhdy uvidel ya ob®yatogo plamenem Diavola, kotoryj predstoyal
Angelu, vossedavshemu na oblake; i govoril Diavol: .
Vnimavshij semu Angel snachala posinel, zatem, sovladav s soboyu,
pozheltel, nakonec pobelel, porozovel - i s ulybkoyu otvetil:
Diavol otvetil: .
Poka on tak govoril, ya uvidel, kak Angel, raspraviv kryla, obnyal
plamya i byl pozhran, i voznessya, kak Iliya.
DOBAVLENIE: Sej Angel, stavshij nyne Diavolom, moj zakadychnyj drug. I chasto
vmeste my tolkuem Bibliyu v ee infernal'nom, sirech' diavol'skom, smysle,
kotoryj otkroetsya lyudyam, esli zasluzhat oni togo.
Est' u menya i Bibliya Ada, kotoruyu poluchat lyudi, hotyat oni togo ili
net.
Volu i l'vu zakon edin - Nasil'e.
1. Vozopila ZHena Vechnaya! Slyshno po vsej Zemle.
2. Bolen breg Al'biona, bezmolven; luga Ameriki vyanut!
3. V ozerah i rekah vstayut teni prorochestv - grohochut za okean:
temnicu, Franciya, rush'!
4. Zlataya Ispaniya, smeti prepony vethogo Rima!
5. Bros' klyuchi svoi, Rim, pryamo v bezdnu, v bezdnu na samoe dno!
6. I vosplach'!
7. Novoyavlennyj uzhas, rychashchij, v dlani grozyashchej eya.
8. Nad gorami beskrajnimi sveta, tam za Atlantikoj, novoyavlennyj
ogn' predstal Knyazyu Zvezd!
9. Snezhnobrov, grozen likom, rasproster nad puchinoj svoi vezdesushchie
kryl'ya.
10. Vspyhnula v nebe desnica s kop'em, shchit otstavlen; mezhdu ognennyh
igl yavilas' dlan' mesti, novoyavlennoe chudo izvergla v zvezdnuyu t'mu.
11. Molnii, molnii mechet!
12. V nebo, v nebo glyadi! O londonskij zhitel', krepis'! Bros',
Iudej, svoe zlato! Vorotis' k vinu i eleyu! O Afrikanec! O chernyj! (Sojdi,
krylataya mysl', chelo ego ukrepi.)
13. Molnii-dlani, igly ognya, kak sevshee solnce v zapadnoe more.
14. Vosstav ot vechnogo sna, izlilas' pervostihiya. 15, Poverzhen
revnivyj korol', kryl'yami bil on
votshche; ego sedobrovye starcy, gromoboi-voiteli, namorshchennye
soratniki smeshalis' sred' shlemov, shchitov, kolesnic i konej, slonov i znamen,
ukreplenij, prashchej i kamnej.
16. Poverzheny, gibnut, begut! Pogrebeny pod ruinami, tonut v peshcherah
Urtony;
17. Vsya t'ma pod ruinami; ih zloveshchee plamya ugaslo, stoyat vkrug
poblekshego korolya.
18. V ogne i grohote, vyvodya svoe zvezdnoe voinstvo opustoshennoj
zemlej, otdaet svoi desyat' prikazov, sverkaya ochami nad bezdnoj v strahe
kromeshnom.
19. Gde s vostoka syn plameni v oblake svetlom, poka utro chistit
per'ya zlatye svoi,
20. Ispeshchrennye proklyat'yami tuchi rvet v kloch'ya, vo prah topchet
skrizhali zakona, vechnyh konej vypuskaya iz logova t'my, provozglashaya:
Hor:
Net bole ni hriplyh proklyatij chernyh Svyashchennikov Vrana zari synov'yam
naslazhden'ya! Ni ego mnogochislennoj bratii, koyu narek on svobodnoyu - verv'e
vyazat' i svody vozvest'. Ni zhalkih cerkovnyh zapretov, imenuyushchih
devstvennymi teh, kto vozzhelal i ne sdelal!
IBO VSE ZHIVOE SVYASHCHENNO!
THE MARRIAGE of HEAVEN and HELL
The Argument.
Rintrah roars & shakes his fires in the
Hungry clouds swag on the deep
Once meek, and in a perilous path,
The just man kept his course along
The vale of death.
Roses are planted where thorns grow.
And on the barren heath
Sing the honey bees.
Then the perilous path was planted:
And a river, and a spring
On every cliff and tomb;
And on the bleached bones
Red clay brought forth.
Till the villain left the paths of ease,
To walk in perilous paths, and drive
The just man into barren climes.
Now the sneaking serpent walks
In mild humility.
And the just man rages in the wilds
Where lions roam.
Rintrah roars & shakes his fires in the
Hungry clouds swag on the deep.
____________________________________________
As a new heaven is begun, and it is now thirty-three years
since its advent: the Eternal Hell revives. And lo! Swedenborg is
the Angel sitting at the tomb; his writings are the linen clothes
folded up. Now is the dominion of Edom, & the return of Adam into
Paradise; see Isaiah XXXIV & XXXV Chap:
Without Contraries is no progression. Attraction and
Repulsion, Reason and Energy, Love and Hate, are necessary to
Human existence.
From these contraries spring what the religious call Good &
Evil. Good is the passive that obeys Reason[.] Evil is the active
springing from Energy.
Good is Heaven. Evil is Hell.
The voice of the Devil
All Bibles or sacred codes. have been the causes of the
following Errors.
1. That Man has two real existing principles Viz: a Body & a
Soul.
2 That Energy. calld Evil. is alone from the Body. & that
Reason. calld Good. is alone from the Soul.
3. That God will torment Man in Eternity for following his
Energies.
But the following Contraries to these are True
1 Man has no Body distinct from his Soul for that calld Body is
a portion of Soul discernd by the five Senses. the chief inlets
of Soul in this age
2. Energy is the only life and is from the Body and Reason is
the bound or outward circumference of Energy.
3 Energy is Eternal Delight
Those who restrain desire, do so because theirs is weak enough
to be restrained; and the restrainer or reason usurps its place &
governs the unwilling.
And being restraind it by degrees becomes passive till it is
only the shadow of desire.
The history of this is written in Paradise Lost. & the Governor
or Reason is call'd Messiah.
And the original Archangel or possessor of the command of the
heavenly host, is calld the Devil or Satan and his children are
call'd Sin & Death
But in the Book of Job Miltons Messiah is call'd Satan.
For this history has been adopted by both parties
It indeed appear'd to Reason as if Desire was cast out. but the
Devils account is, that the Messiah fell. & formed a heaven
of what he stole from the Abyss
This is shewn in the Gospel, where he prays to the Father to
send the comforter or Desire that Reason may have Ideas to build
on, the Jehovah of the Bible being no other than he, who dwells
in flaming fire.
Know that after Christs death, he became Jehovah.
But in Milton; the Father is Destiny, the Son, a Ratio of the
five senses. & the Holy-ghost, Vacuum!
Note. The reason Milton wrote in fetters when he wrote of
Angels & God, and at liberty when of Devils & Hell, is because he
was a true Poet and of the Devils party without knowing it
A Memorable Fancy.
As I was walking among the fires of hell, delighted with the
enjoyments of Genius; which to Angels look like torment and
insanity. I collected some of their Proverbs: thinking that as
the sayings used in a nation, mark its character, so the Proverbs
of Hell, shew the nature of Infernal wisdom better than any
description of buildings or garments.
When I came home; on the abyss of the five senses, where a
flat sided steep frowns over the present world. I saw a mighty
Devil folded in black clouds, hovering on the sides of the rock,
with corroding fires he wrote the following sentence now
percieved by the minds of men, & read by them on earth.
How do you know but ev'ry Bird that cuts the airy way,
Is an immense world of delight, clos'd by your senses five?
Proverbs of Hell.
In seed time learn, in harvest teach, in winter enjoy.
Drive your cart and your plow over the bones of the dead.
The road of excess leads to the palace of wisdom.
Prudence is a rich ugly old maid courted by Incapacity.
He who desires but acts not, breeds pestilence.
The cut worm forgives the plow.
Dip him in the river who loves water.
A fool sees not the same tree that a wise man sees.
He whose face gives no light, shall never become a star.
Eternity is in love with the productions of time.
The busy bee has no time for sorrow.
The hours of folly are measur'd by the clock, but of wisdom: no
measure.
All wholsom food is caught without a net or a trap.
Bring out number weight & measure in a year of dearth.
No bird soars too high. if he soars with his own wings.
A dead body. revenges not injuries.
The most sublime act is to set another before you.
If the fool would persist in his folly he would become wise
Folly is the cloke of knavery.
Shame is Prides cloke.
Prisons are built with stones of Law, Brothels with bricks of
The pride of the peacock is the glory of God.
The lust of the goat is the bounty of God.
The wrath of the lion is the wisdom of God.
The nakedness of woman is the work of God.
Excess of sorrow laughs. Excess of joy weeps.
The roaring of lions, the howling of wolves, the raging of the
stormy sea, and the destructive sword. are portions of
eternity too great for the eye of man.
The fox condemns the trap, not himself.
Joys impregnate. Sorrows bring forth.
Let man wear the fell of the lion. woman the fleece of the sheep.
The bird a nest, the spider a web, man friendship.
The selfish smiling fool. & the sullen frowning fool shall be
both thought wise. that they may be a rod.
What is now proved was once, only imagin'd.
The rat, the mouse, the fox, the rabbet; watch the roots, the
the horse, the elephant, watch the fruits.
The cistern contains: the fountain overflows
One thought. fills immensity.
Always be ready to speak your mind, and a base man will avoid you.
Every thing possible to be believ'd is an image of truth.
The eagle never lost so much time, as when he submitted to learn
The fox provides for himself. but God provides for the lion.
Think in the morning, Act in the noon, Eat in the evening, Sleep
He who has sufferd you to impose on him knows you.
As the plow follows words, so God rewards prayers.
The tygers of wrath are wiser than the horses of instruction
Expect poison from the standing water.
You never know what is enough unless you know what is more than
Listen to the fools reproach! it is a kingly title!
The eyes of fire, the nostrils of air, the mouth of water, the
The weak in courage is strong in cunning.
The apple tree never asks the beech how he shall grow, nor the
how he shall take his prey.
The thankful reciever bears a plentiful harvest.
If others had not been foolish. we should be so.
The soul of sweet delight. can never be defil'd,
When thou seest an Eagle, thou seest a portion of Genius lift up
As the catterpiller chooses the fairest leaves to lay her eggs on,
lays his curse on the fairest joys.
To create a little flower is the labour of ages.
Damn. braces: Bless relaxes.
The best wine is the oldest. the best water the newest.
Prayers plow not! Praises reap not!
Joys laugh not! Sorrows weep not!
The head Sublime, the heart Pathos, the genitals Beauty, the hands
Proportion.
As the air to a bird or the sea to a fish, so is contempt to the
The crow wish'd every thing was black, the owl, that every thing
Exuberance is Beauty.
If the lion was advised by the fox. he would be cunning.
Improvement makes strait roads, but the crooked roads without
Improvement, are roads of Genius. t148
Sooner murder an infant in its cradle than nurse unacted desires
Where man is not nature is barren.
Truth can never be told so as to be understood, and not be
Enough! or Too much
The ancient Poets animated all sensible objects with Gods or
Geniuses calling them by the names and adorning them with the
properties of woods, rivers, mountains, lakes, cities, nations,
and whatever their enlarged & numerous senses could percieve.
And particularly they studied the genius of each city &
country. placing it under its mental deity.
Till a system was formed, which some took advantage of &
enslav'd the vulgar by attempting to realize or abstract the
mental deities from their objects: thus began Priesthood.
Choosing forms of worship from poetic tales.
And at length they pronounced that the Gods had orderd such
things.
Thus men forgot that All deities reside in the human breast.
A Memorable Fancy.
The Prophets Isaiah and Ezekiel dined with me, and I asked
them how they dared so roundly to assert. that God spake to them;
and whether they did not think at the time, that they would be
misunderstood, & so be the cause of imposition.
Isaiah answer'd. I saw no God. nor heard any, in a finite
organical perception; but my senses discover'd the infinite in
every thing, and as I was then perswaded. & remain confirm'd;
that the voice of honest indignation is the voice of God, I cared
not for consequences but wrote.
Then I asked: does a firm perswasion that a thing is so, make it
He replied. All poets believe that it does, & in ages of
this firm perswasion removed mountains; but many are not capable
of a firm perswasion of any thing.
Then Ezekiel said. The philosophy of the east taught the first
principles of human perception some nations held one
principle for the origin & some another, we of Israel taught
that the Poetic Genius (as you now call it) was the first
principle and all the others merely derivative, which was the
cause of our despising the Priests & Philosophers of other
countries, and propheying that all Gods would at last be
proved. to originate in ours & to be the tributaries of the
Poetic Genius, it was this. that our great poet King David
desired so fervently & invokes so patheticly, saying by this he
conquers enemies & governs kingdoms; and we so loved our God.
that we cursed in his name all the deities of surrounding
nations, and asserted that they had rebelled; from these opinions
the vulgar came to think that all nations would at last be
subject to the jews.
This said he, like all firm perswasions, is come to pass, for all
nations believe the jews code and worship the jews god, and what
greater subjection can be
I heard this with some wonder, & must confess my own
conviction. After dinner I ask'd Isaiah to favour the world with
his lost works, he said none of equal value was lost. Ezekiel
said the same of his.
I also asked Isaiah what made him go naked and barefoot three
years? he answerd, the same that made our friend Diogenes the
I then asked Ezekiel. why he eat dung, & lay so long on his
right & left side? he answerd. the desire of raising other men
into a perception of the infinite this the North American tribes
practise. & is he honest who resists his genius or conscience.
only for the sake of present ease or gratification?
The ancient tradition that the world will be consumed in fire
at the end of six thousand years is true. as I have heard from
For the cherub with his flaming sword is hereby commanded to
leave his guard at the tree of life, and when he does, the whole
creation will be consumed, and appear infinite. and holy whereas
it now appears finite & corrupt.
This will come to pass by a improvement of sensual enjoyment.
But first the notion that man has a body distinct from his
soul, is to be expunged; this I shall do, by printing in the
infernal method, by corrosives, which in Hell are salutary and
medicinal, melting apparent surfaces away, and displaying the
infinite which was hid.
If the doors of perception were cleansed every thing would
appear to man as it is: infinite.
For man has closed himself up, till he sees all things thro'
narrow chinks of his cavern.
A Memorable Fancy
I was in a Printing house in Hell & saw the method in which
knowledge is transmitted from generation to generation.
In the first chamber was a Dragon-Man, clearing away the
rubbish from a caves mouth; within, a number of Dragons were
hollowing the cave,
In the second chamber was a Viper folding round the rock & the
cave, and others adorning it with gold silver and precious stones.
In the third chamber was an Eagle with wings and feathers of
air, he caused the inside of the cave to be infinite, around were
numbers of Eagle like men, who built palaces in the immense cliffs.
In the fourth chamber were Lions of flaming fire raging around
& melting the metals into living fluids.
In the fifth chamber were Unnam'd forms, which cast the metals
into the expanse.
There they were reciev'd by Men who occupied the sixth
chamber, and took the forms of books & were arranged in libraries.
The Giants who formed this world into its sensual existence
and now seem to live in it in chains; are in truth the causes
of its life & the sources of all activity, but the chains are,
the cunning of weak and tame minds. which have power to resist
energy. according to the proverb, the weak in courage is strong
in cunning.
Thus one portion of being, is the Prolific. the other, the
Devouring: to the devourer it seems as if the producer was in
his chains, but it is not so, he only takes portions of existence
and fancies that the whole.
But the Prolific would cease to be Prolific unless the
Devourer as a sea recieved the excess of his delights.
Some will say, Is not God alone the Prolific? I answer, God
only Acts & Is, in existing beings or Men.
These two classes of men are always upon earth, & they should
be enemies; whoever tries to reconcile them seeks to destroy
Religion is an endeavour to reconcile the two.
Note. Jesus Christ did not wish to unite but to seperate
them, as in the Parable of sheep and goats! & he says I came not
to send Peace but a Sword.
Messiah or Satan or Tempter was formerly thought to be one of
the Antediluvians who are our Energies.
A Memorable Fancy
An Angel came to me and said. O pitiable foolish young man!
O horrible! O dreadful state! consider the hot burning dungeon
thou art preparing for thyself to all eternity, to which thou art
going in such career.
I said. perhaps you will be willing to shew me my eternal
lot & we will contemplate together upon it and see whether your
lot or mine is most desirable
So he took me thro' a stable & thro' a church & down into
the church vault at the end of which was a mill: thro' the mill
we went, and came to a cave. down the winding cavern we groped
our tedious way till a void boundless as a nether sky appeard
beneath us & we held by the roots of trees and hung over this
immensity; but I said, if you please we will commit ourselves
to this void and see whether providence is here also, if you
will not I will? but he answerd. do not presume O young-man but
as we here remain behold thy lot which will soon appear when the
darkness passes away
So I remaind with him sitting in the twisted root of
an oak. he was suspended in a fungus which hung with the head
downward into the deep:
By degrees we beheld the infinite Abyss, fiery as the smoke
of a burning city; beneath us at an immense distance was the sun,
black but shining[;] round it were fiery tracks on which revolv'd
vast spiders, crawling after their prey; which flew or rather
swum in the infinite deep, in the most terrific shapes of animals
sprung from corruption. & the air was full of them, & seemd
composed of them; these are Devils. and are called Powers of the
air, I now asked my companion which was my eternal lot? he said,
between the black & white spiders
But now, from between the black & white spiders a cloud and
fire burst and rolled thro the deep blackning all beneath, so
that the nether deep grew black as a sea & rolled with a terrible
noise: beneath us was nothing now to be seen but a black tempest,
till looking east between the clouds & the waves, we saw a
cataract of blood mixed with fire and not many stones throw from
us appeard and sunk again the scaly fold of a monstrous serpent.
at last to the east, distant about three degrees appeard a fiery
crest above the waves slowly it reared like a ridge of golden
rocks till we discoverd two globes of crimson fire. from which
the sea fled away in clouds of smoke, and now we saw, it was the
head of Leviathan. his forehead was divided into streaks of green
& purple like those on a tygers forehead: soon we saw his mouth &
red gills hang just above the raging foam tinging the black deep
with beams of bood, advancing toward us with all the
fury of a spiritual existence.
My friend the Angel climb'd up from his station into the mill;
I remain'd alone, & then this appearance was no more, but I found
myself sitting on a pleasant bank beside a river by moon light
hearing a harper who sung to the harp. & his theme was, The man
who never alters his opinion is like standing water, & breeds
reptiles of the mind.
But I arose, and sought for the mill, & there I found my
Angel, who surprised asked me, how I escaped?
I answerd. All that we saw was owing to your metaphysics: for
when you ran away, I found myself on a bank by moonlight hearing
a harper, But now we have seen my eternal lot, shall I shew you
yours? he laughd at my proposal: but I by force suddenly caught
him in my arms, & flew westerly thro' the night, till we were
elevated above the earths shadow: then I flung myself with him
directly into the body of the sun, here I clothed myself in
white, & taking in my hand Swedenborgs volumes sunk from the
glorious clime, and passed all the planets till we came to
saturn, here I staid to rest & then leap'd into the void, between
saturn & the fixed stars.
Here said I! is your lot, in this space, if space it may be
calld, Soon we saw the stable and the church, & I took him to the
altar and open'd the Bible, and lo! it was a deep pit, into which
I descended driving the Angel before me, soon we saw seven houses
of brick, one we enterd; in it were anumber of monkeys,
baboons, & all of that species chaind by the middle, grinning and
snatching at one another, but witheld by the shortness of their
chains: however I saw that they sometimes grew numerous, and then
the weak were caught by the strong and with a grinning aspect,
first coupled with & then devourd, by plucking off first one limb
and then another till the body was left a helpless trunk this
after grinning & kissing it with seeming fondness they devourd
too; and here & there I saw one savourily picking the flesh off
of his own tail; as the stench terribly annoyd us both we went
into the mill, & I in my hand brought the skeleton of a body,
which in the mill was Aristotles Analytics.
So the Angel said: thy phantasy has imposed upon me & thou
oughtest to be ashamed.
I answerd: we impose on one another, & it is but lost time
to converse with you whose works are only Analytics.
Opposition is true Friendship.
I have always found that Angels have the vanity to speak of
themselves as the only wise; this they do with a confident
insolence sprouting from systematic reasoning:
Thus Swedenborg boasts that what he writes is new; tho' it
is only the Contents or Index of already publish'd books
A man carried a monkey about for a shew, & because he was a
little wiser than the monkey, grew vain, and conciev'd himself as
wiser than seven men. It is so with Swedenborg; he shews the
folly of churches & exposes hypocrites, till he imagines that all
are religious. & himself the single one on earth that ever broke a
Now hear a plain fact: Swedenborg has not written one new
truth: Now hear another: he has written all the old falshoods.
And now hear the reason. He conversed with Angels who are
all religious, & conversed not with Devils who all hate religion,
for he was incapable thro' his conceited notions.
Thus Swedenborgs writings are a recapitulation of all
superficial opinions, and an analysis of the more sublime, but no
Have now another plain fact: Any man of mechanical talents
may from the writings of Paracelsus or Jacob Behmen, produce ten
thousand volumes of equal value with Swedenborg's.
and from those of Dante or Shakespear, an infinite number.
But when he has done this, let him not say that he knows
better than his master, for he only holds a candle in sunshine.
A Memorable Fancy
Once I saw a Devil in a flame of fire. who arose before an
Angel that sat on a cloud. and the Devil utterd these words.
The worship of God is. Honouring his gifts in other men
each according to his genius. and loving the greatest men
best, those who envy or calumniate great men hate God, for there
is no other God.
The Angel hearing this became almost blue but mastering
himself he grew yellow, & at last white pink & smiling, and then
Thou Idolater, is not God One? & is not he visible in Jesus
Christ? and has not Jesus Christ given his sanction to the law of
ten commandments and are not all other men fools, sinners, &
The Devil answer'd; bray a fool in a morter with wheat. yet
shall not his folly be beaten out of him: if Jesus Christ is the
greatest man, you ought to love him in the greatest degree; now
hear how he has given his sanction to the law of ten
commandments: did he not mock at the sabbath, and so mock the
sabbaths God? murder those who were murderd because of him? turn
away the law from the woman taken in adultery? steal the labor of
others to support him? bear false witness when he omitted making
a defence before Pilate? covet when he pray'd for his disciples,
and when he bid them shake off the dust of their feet against
such as refused to lodge them? I tell you, no virtue can exist
without breaking these ten commandments: Jesus was all virtue,
and acted from impulse: not from rules.
When he had so spoken: I beheld the Angel who stretched out
his arms embracing the flame of fire & he was consumed and arose
as Elijah.
Note. This Angel, who is now become a Devil, is my
particular friend: we often read the Bible together in its
infernal or diabolical sense which the world shall have if they
behave well
I have also: The Bible of Hell: which the world shall have
whether they will or no.
One Law for the Lion & Ox is Oppression
A Song of Liberty
1. The Eternal Female groand! it was heard over all the Earth:
2. Albions coast is sick silent; the American meadows faint!
3 Shadows of Prophecy shiver along by the lakes and the rivers
and mutter across the ocean! France rend down thy dungeon;
4. Golden Spain burst the barriers of old Rome;
5. Cast thy keys O Rome into the deep down falling, even to
eternity down falling,
6. And weep!
7. In her trembling hands she took the new, born terror howling;
8. On those infinite mountains of light now barr'd out by the
atlantic sea, the new born fire stood before the starry king!
9. Flag'd with grey brow'd snows and thunderous visages the
jealous wings wav'd over the deep.
10. The speary hand burned aloft, unbuckled was the shield,
forth went the hand of jealousy among the flaming hair, and
hurl'd the new born wonder thro' the starry night.
11. The fire, the fire, is falling!
12. Look up! look up! O citizen of London. enlarge thy
countenance; O Jew, leave counting gold! return to thy oil and
wine; O African! black African! (go. winged thought widen his
13. The fiery limbs, the flaming hair,shot like the sinking sun
into the western sea.
14. Wak'd from his eternal sleep, the hoary, element roaring fled
15. Down rushd beating his wings in vain the jealous king: his
grey brow'd councellors, thunderous warriors, curl'd veterans,
among helms, and shields, and chariots horses, elephants:
banners, castles, slings and rocks,
16. Falling, rushing, ruining! buried in the ruins, on Urthona's
17. All night beneath the ruins, then their sullen flames faded
emerge round the gloomy king,
18. With thunder and fire: leading his starry hosts thro' the waste
he promulgates his ten commands,
glancing his beamy eyelids over the deep in dark dismay,
19. Where the son of fire in his eastern cloud, while the
morning plumes her golden breast,
20. Spurning the clouds written with curses, stamps the stony
law to dust, loosing the eternal horses from the dens of night,
Empire is no more! and now the lion & wolf shall cease.
Chorus
Let the Priests of the Raven of dawn, no longer in deadly
black, with hoarse note curse the sons of joy. Nor his accepted
brethren whom, tyrant, he calls free; lay the bound or build the
roof. Nor pale religious letchery call that virginity, that
wishes but acts not!
For every thing that lives is Holy
BRAKOSOCHETANIE NEBA I ADA
Napomnim, chto kniga sozdavalas' v 1789-1790 gg. i otrazhaet korennoe
izmenenie filosofskih vzglyadov Blejka ot uslovno nazyvaemyh "hristianskimi"
(predstavlennyh v rannih stihotvoreniyah i "Pesnyah Nevinnosti") k
uslovno"naturalisticheskim" (dominiruyushchim v "Pesnyah Opyta"). Blejk prihodit k
mysli, chto Dobro nevozmozhno bez Zla, ibo Dobro (Poryadok, Rassudok, Nebo) -
passivno, podchinitel'no, a Zlo (|nergiya, Voobrazhenie, Ad) - sozidatel'no.
Tol'ko vzaimodejstvie oboih nachal obrazuet estestvennyj poryadok veshchej, i
odno nemyslimo bez drugogo.
S drugoj storony, kniga Blejka yavlyaetsya svoeobraznoj parodiej na
traktat |.Svedenborga "Nebo i Ad" (1758), v kotorom izlagayutsya dogmaty
"Novoj cerkvi", i prezhde vsego "uchenie o sootvetstviyah", chetko
razgranichivayushchee material'noe i duhovnoe. Na bolee rannem etape Blejk
nahodilsya pod sil'nym vli- yaniem Svedenborga, odnako teper' Svedenborg,
utverzhdavshij, chto "Gospod' est' Poryadok", stanovitsya simvolom kosnosti i
dogmatizma.
Predvarenie
Soglasno prinyatomu nami tolkovaniyu (lish' odnomu iz vozmozhnyh)
"Predvarenie" opisyvaet duhovnye perezhivaniya Blejka, kotorye priveli k
formirovaniyu "naturalisticheskogo mirovozzreniya", i v etom pereklikaetsya s
bolee pozdnim stihotvoreniem "Putem duhovnym" (sm. nizhe).
Rintra - u Blejka bog gnevnoj, buntuyushchej energii, duhovnogo
protesta; "rychaniem Rintry" soprovozhdaetsya vsyacheskoe dvizhenie i izmenenie.
"Pravednik", idushchij "opasnym putem" (t.e. putem zabluzhdenij) - eto,
po vsej vidimosti, Blejk perioda Nevinnosti; v etot period Zemlya yavlyaetsya
"dolinoyu smerti", no ona nachinaet postepenno ozhivat' s prihodom novyh,
"naturalisticheskih" vzglyadov, napravlennyh na real'nyj mir. V ozhivayushchem mire
izpod nadgrobij b'yut klyuchi (zhivaya voda), a kosti "obrastayut aloj perst'yu",
t. e. odevayutsya plot'yu (sr. "Sozda Bog® cheloveka, perst' vzem® ot zemli"
(Bytie, 2: 7)). Napomnim, chto Blejk, ranee schitavshij plotskoe sushchestvovanie
"nizshim", teper' nachinaet rassmatrivat' plot' kak svyashchennuyu substanciyu,
neotdelimuyu ot dushi. "Zlodeem" Blejk, po vsej vidimosti, imenuet samogo
sebya, namekaya na svoi novye "sataninskie" vzglyady. Blejk-zlodej izgonyaet
Blejka-pravednika, to est' staroe mirovozzrenie smenyaetsya novym. Satana
("aspid") teper' stanovitsya drugom i "duhovnym soratnikom" Blejka i potomu
prebyvaet v smiren'i, a svoi bylye vzglyady i predstavleniya Blejk teper'
schitaet "glasom vopiyushchego v pustyne".
I kak yavleno novoe nebo...
Novoe nebo - sr.: Otkrovenie, 21: 1: "I uvidel ya novoe nebo i novuyu
zemlyu, ibo prezhnee nebo i prezhnyaya zemlya minovali, i morya uzhe net". "YAvleniem
novogo neba" Svedenborg nazyval osnovanie "Novoj cerkvi".
Tomu uzhe tridcat' tri goda... - v svoih traktatah Svedenborg
predrekal prishestvie Messii v 1757 godu. |ti god rozhdeniya Blejka i god
osnovaniya "Novoj cerkvi". Kogda pisalos' "Brakosochetanie Neba i Ada", poetu
bylo tridcat' tri goda.
Svedenborg sidit, aki angel u groba... - sr.: "...Angel Gospoden',
soshedshij s nebes, pristupiv, otvalil kamen' ot dveri groba i sidel na nem"
(Matfej, 28: 2). Blejk namekaet na uchenie Svedenborga o tom, chto posle
smerti lyudi, zhivshie na zemle dostojno, stanovyatsya angelami.
...aki v holstine - v traktate "Nebo i Ad" Svedenborg podrobno
opisyvaet odezhdu, v kotoruyu oblacheny angely.
Edom - strana starshego iz synovej Isaaka, Isava (Edoma), lishennogo
pervorodstva Iakovom; v Biblii - simvol yazychestva i vragov Bozhiih.
Kniga proroka Isaii, gl.HHH1U, XXXV - tak nazyvaemyj "malyj
Apokalipsis". V etih glavah govo- ritsya ob otmshchenii Bogom Edomu i o
posleduyushchem novom rascvete zemli (t.e. vozvrashchenii Adama v Edem).
Glas Diavola
Sleduet napomnit', chto v "Brakosochetanii..." Diavol est' sila,
vrazhdebnaya Bogu, no ne cheloveku: on voploshchaet v sebe tvorcheskuyu |nergiyu -
energiyu nepovinoveniya; Blejk razvivaet bogoborcheskuyu tradiciyu, zalozhennuyu v
anglijskoj literature Dzh.Mil'tonom. Imenno v usta Diavola Blejk vkladyvaet
slova istiny, postulaty "Biblii Ada", kotorye izlozheny predel'no yasno i vryad
li trebuyut raz®yasneniya.
CHto cheloveku prisushchi dva nachala... - Svedenborg osobenno goryacho
otstaivaet biblejskij postulat o netozhdestvennosti tela i dushi.
Kto ugnetaet...
Rech' vnov' idet o prevoshodstve |nergii (zdes' - ZHelaniya), kak
estestvennogo poryva, nad Razumom. V podkreplenie svoej mysli Blejk
opiraetsya na Mil'tona, kotoryj schital Satanu olicetvoreniem |nergii, a Boga
-olicetvoreniem podavleniya i despotii. Satana blizhe Mil'tonu, kak poetu,
ottogo, chto voploshchaet v sebe tvorcheskoe, sozidatel'noe nachalo.
Odnako zhe v knige Iova... - sr. Iov, 1: 6-12 i 2: 1-7: "Byl den',
kogda prishli syny Bozhij predstat' pred Gospoda; mezhdu nimi prishel i satana.
I skazal Gospod' satane: otkuda ty prishel? I otvechal satana Gospodu, i
skazal: ya hodil po zemle i oboshel ee". Satana, kak i Messiya, ispytyvaet
zdes' lyudej na vernost' Bogu.
Tak skazano v Evangelii... - Ioann, 14: 16: "I YA umolyu Otca, i dast
vam drugogo Uteshitelya".
A po Mil'tonu.... - Mil'ton izobrazhaet Boga-Otca (Iegovu) kak
bezzhalostnogo despota, Boga-Syna - kak nenavistnoe Blejku Racio, a Svyatoj
Duh ne upominaetsya im voobshche, pochemu Blejk i nazyvaet ego "Vakuumom".
Dlya Blejka Iegova - mstitel'noe, despotichnoe bozhestvo (on zhe -
Urizen), podavlyayushchee estestvennoe v cheloveke. Emu protivopostavlen Hristos,
istochnik blagostnoj |nergii, to est' prinadlezhashchij ravno i Nebu, i Adu,
Svedenborg revnostno otstaival edinstvo Boga-Otca i Boga-Syna. Blejk zhe
povorachivaet etu mysl' inache: Messiya yavlyaetsya odnovremenno i Iegovoj, i
Diavolom.
Dostopamyatnoe videnie
Nazvanie soderzhit yavnuyu satiru na "Dostopamyatnye otkroveniya" -
allegoricheskie pritchi, kotorymi Svedenborg v pozdnij period dopolnyal kazhduyu
glavu svoih rabot.
Progulivayas' mezh yazykov... - "Nebo i Ad" soderzhit celyj ryad glav,
gde Svedenborg opisyvaet svoi videniya, v kotoryh on poseshchal Nebo.
Pritchi Ada
Sostavlyayut naibolee chasto citiruemuyu chast' blejkovskogo naslediya,
mnogie iz etih aforizmov prochno voshli v zhivuyu anglijskuyu rech'. Blagodarya
svoemu tematicheskomu mnogoobraziyu i obraznosti, oni vbirayut v sebya
prakticheski vse osnovnye idei poeta. "Pritchi" soderzhat mnogochislennye vypady
protiv biblejskih Pritch Carya Solomona i sluzhat eshche odnim utverzhdeniem
bogoborcheskih vzglyadov Blejka. Vozmozhno, neposredstvennaya forma "Pritch" byla
podskazana "Aforizmami" shvejcarca Ioganna Kaspara Lavatera (1788), kotorye
Blejk vnimatel'no izuchal i illyustriroval. Odnako podrobnye kommentarii k
etomu "svodu Biblii Ada" mogli by sostavit' otdel'nuyu knigu, poetomu my
vozderzhimsya ot kakih-libo raz®yasnenij. V dannom sluchae tekst dolzhen govorit'
sam za sebya.
Dostopamyatnoe videnie
Blejk v ocherednoj raz utverzhdaet prioritet Poeticheskogo Geniya
(Voobrazheniya) nad prostym chuvstvennym vospriyatiem, podkreplyaya svoyu pravotu
slovami vethozavetnyh prorokov Isaii i Iezekiilya.
Poet Car' David - David schitaetsya avtorom biblejskih psalmov.
I sprosil ya, Isaiyu... - po veleniyu Gospoda, Isaiya tri goda hodil
nagoj i bosoj (Isaiya, 20).
Diogen (412-323 gg. do n.e.) - grecheskij filosof-kinik. Schital, chto
kratchajshij put' k sovershenstvu lezhit cherez istyazanie ploti; otstaivaya svoi
idei, namerenno podvergal sebya fizicheskim mucheniyam.
I sprosil ya Iezekiilya... - vo iskuplenie grehov Ierusalima Gospod'
povelel Iezekiilyu trista devyanosto dnej lezhat' na levom boku i sorok na
pravom, pitayas' lepeshkami, zameshannymi na korov'em pomete (Iezekiil', 4:
12-15).
Blejk privodit eti pritchi kak primery vernosti Idee.
Kak slyhal ya v Adu...
Soderzhit opisanie blejkovskogo Apokalipsisa, to est' gibeli mira v
ochistitel'nom ogne Ada - osvobozhdennogo Voobrazheniya i tvorcheskoj |nergii.
|ta gibel' "raschistit vrata vospriyatiya", to est' polozhit konec vladychestvu
Urizena.
Pechataya sataninskim sposobom... - metafora soderzhit namek na
tehnologiyu sozdaniya "illyuminirovannoj pechati" - gravirovku travleniem.
Dostopamyatnoe videnie
Rech' idet o rozhdenii mysli i sposobah peredachi ee lyudyam. Drakony -
simvoly chuvstvennogo vospriyatiya - udalyayut "pustuyu porodu" staryh
predstavlenij i peredayut mysl' Zmeyu, to est' razumu, kotoryj ukrashaet ee
kamen'yami - pretvoryaet v slova. Dalee Orel (Poeticheskij Genij) voznosit
mysl' na vershiny Voobrazheniya, posle chego ona prevrashchaetsya v "tekuchie
zhidkosti", to est' cherez tvorcheskij akt stanovitsya tvoreniem Hudozhnika, a
zatem oblekaetsya v material'nuyu formu (eshche odin namek na sozdanie
"illyuminirovannyh listov") i v vide knig popadaet k lyudyam.
Ne isklyucheno, chto v etom "Videnii" zalozhen i eshche odin smysl: Blejk
opisyvaet pyat' chuvstv (zrenie, sluh, obonyanie, vkus, osyazanie), a takzhe
shestoe, "sinteziruyushchee" dostizhenie pervyh pyati.
Giganty, osnovavshie mir...
Blejk delit vseh lyudej na ZHivotvoryashchih (sluzhitelej |nergii) i
Pozhiratelej (sluzhitelej Razuma) , kotorye, soglasno ego dialektike,
nevozmozhny drug bez druga, ibo sostavlyayut dva neobhodimyh zhiznennyh nachala:
ZHivotvoryashchie - muzhskoe, aktivnoe, buntuyushchee; Pozhirateli - zhenskoe,
passivnoe, smirennoe (sr. simvoliku "Pesen Opyta").
Pritcha ob agncah i kozlishchah - "Kogda zhe prijdet Syn CHelovecheskij vo
slave Svoej i vse svyatye Angely s Nim: togda syadet na prestole slavy Svoej;
i soberutsya pred Nim vse narody; i otdelit odnih ot drugih, kak pastyr'
otdelyaet ovec ot kozlov; i postavit ovec po pravuyu Svoyu storonu, a kozlov po
levuyu" (Matfej, 25: 31-33).
Ne mir prishel YA prinesti, no mech" - Matfej, 10: 34. ...odnoyu iz
pervoosnov... - sr. Bytie, 6:4: "V to
vremya byli na zemle ispoliny, osobenno zhe s togo vremeni, kak syny
Bozhij stali vhodit' k docheryam chelovecheskim, i oni stali rozhdat' im". Blejk
namekaet, chto Satana byl odnim iz praroditelej roda chelovecheskogo.
Dostopamyatnoe videnie
Svedenborgianskij angel pokazyvaet Blejku ego uchast', provodya ego
cherez hlev "mulov nastavleniya" (sr. "Pritchi Ada") i cerkov' - pribezhishche
dogmaticheskoj religii - v sklep, gde pokoyatsya ubitye zhelaniya, a potom - na
mel'nicu (simvol n'yutonovskogo, materialisticheskogo ponimaniya mira, protiv
kotorogo rezko vosstaval Blejk) i v peshcheru, pod kotoroj otkryvaetsya
opisannyj Svedenborgom Ad, gde dushi Blejka i emu podobnyh terzayut chernyj i
belyj pauki - tradicionnye koncepcii Dobra i Zla. S vostoka - iz obiteli
Voobrazheniya - poyavlyaetsya Leviafan, simvol |nergii i strasti, kotorogo Blejk
ne sluchajno sravnivaet s Tigrom. Dlya angela on uzhasen, dlya poeta - prekrasen
v svoem groznom velichii.
Zatem Blejk vnimaet arfistu, poyushchemu o cheloveke, ne menyayushchem
suzhdenij (to est' priverzhence tradicionnoj koncepcii Neba i Ada), posle chego
siloj uvlekaet angela v svoyu Vselennuyu. Oni snova popadayut v cerkov', gde
obnaruzhivayut Bibliyu - vhod v podzemel'e dogmaticheskoj very; tam oni vidyat
sem' domov - sem' hristianskih cerkvej (sr. Otkrovenie, 1: 4), v kotoryh
pozhirayut drug druga vsevozmozhnye religioznye i filosofskie koncepcii. Odna
iz nih - "Analitika" grecheskogo filosofa Aristotelya (384322 gg. do n.e.).
Aristotel', posledovatel' Platona, otverg dialektiko-idealisticheskie
predstavleniya svoego uchitelya i sdelal popytku ob®yasnit' poznanie, ishodya
isklyuchitel'no iz chuvstvennogo vospriyatiya.
...vplot' do Saturna - Saturn v te vremena schitalsya poslednej
planetoj nebesnoj sfery.
Razdor - vot istinnaya druzhba. - V avtorskom izdanii eto sentenciya
nagravirovana vnizu lista. Ona predstavlyaet soboj svoego roda "repliku v
storonu", svyazannuyu s tekstom po smyslu, no vypadayushchuyu iz ego struktury.
Splosh' i ryadom...
Otstuplenie soderzhit otkrytuyu kritiku vzglyadov Svedenborga.
Paracel's, Teofrast Bombast (1493-1541) - shvejcarskij vrach, alhimik,
teolog-mistik.
Beme YAkob (1575-1624) - nemeckij filosof-mistik.
Dostopamyatnoe videnie
Angel, stoyashchij na pozicii Svedenborga, otstaivaet triedinstvo Boga.
Diavol zhe dokazyvaet "chelovecheskuyu" sushchnost' Hrista, kotoryj posledoval
bozhestvennoj dogme, no postupal soglasno zhelaniyu, to est' povinuyas'
estestvennym dvizheniyam dushi.
Glumilsya nad Subbotoj... - "I sluchilos' Emu v subbotu prohodit'
zaseyannymi polyami; i ucheniki Ego dorogoyu nachali sryvat' kolos'ya. I farisei
skazali Emu: smotri, chto oni delayut v subbotu, chego ne dolzhno delat'? On
skazal im: neuzheli vy ne chitali nikogda, chto sdelal David, kogda imel nuzhdu
i vzalkal sam i byvshie s nim?.. I skazal im: subbota dlya cheloveka, a ne
chelovek dlya subboty" (Mark, 2: 23-27).
Ne On li otvratil zakon ot bludnicy... - sm. Ioann, 8: 1-11.
Ne On li prisvaival chuzhoj trud... - "Posle sego On prohodil po
gorodam ch seleniyam... i s Nim Dvenadcat', i nekotorye zhenshchiny.. kotorye
sluzhili Emu umeniem svoim" (Luka, 8: 1-3) - to est' zabotilis' o Ego hlebe
nasushchnom, chtoby On mog vse vremya posvyashchat' propovedi Svoego ucheniya.
...prenebregaya zashchitoyu pred Pilatom - "Togda govorit Emu Pilat: n"
slyshish', skol'ko svidetel'stvuyut protiv Tebya? I ne otvechal emu ni na odno
slovo, tak chto pravitel' ves'ma divilsya" (Matfej, 27: 13-14).
...kogda velel im otryahnut' prah... - "A esli kto ne primet vas i ne
poslushaet slov vashih, to, vyhodya iz doma ili iz goroda togo, otryasite prah
ot nog vashih" (Matfej, 10: 14).
Bibliya Ada - Blejk imeet v vidu svoi "prorocheskie" knigi.
Volu i l'vu zakon edin - nasilie. - Sr. vyshe, Razdor - vot istinnaya
druzhba.
Pesn' Svobody
Gimn torzhestvu Voobrazheniya nad Razumom, Diavola nad Bogom.
Ochistitel'naya |nergiya viditsya Blejku v revolyucionnyh sobytiyah (prezhde vsego
vo Francuzskoj Revolyucii 1789 goda, kotoruyu on goryacho privetstvoval v period
sozdaniya "Brakosochetaniya Neba i Ada"), a Rim stanovitsya simvolom
religioznogo dogmatizma. Dalee razvorachivaetsya bitva mezhdu Knyazem Zvezd,
Urizenom (sr. "zvezdnyj svod" vo "Vstuplenii" k "Pesnyam Opyta"), i Satanoj
(Knyazem T'my), personificiruyushchim Voobrazhenie. Syn Plameni - eto, skoree
vsego, Ork, blejkovskij bog bunta. Zavershaetsya "Pesn' Svobody" osnovnym
postulatom "Biblii Ada" - "Vse ZHivoe - Svyashchenno", to est' otricaniem Boga,
otdel'nogo ot cheloveka, provozglasheniem bozhestvennosti CHeloveka i Prirody,
dialekticheski ob®edinyayushchih v sebe Dobro i Zlo.
YA peresek Stranu Lyudej,
Muzhchin i ZHenshchin videl tam -
I Strah voshel v menya takoj,
CHto na Zemle nevedom vam.
Ditya rozhat' u nih - vostorg,
A vot zachat'e - gor'kij trud;
Tak seyut v mukah semena -
Zato potom s ulybkoj zhnut.
Kogda u nih roditsya Syn,
Ego Staruha zaberet -
Raspnet Mladenca na skale
I vopli v chashu soberet.
Ternovyj dast emu venec,
Pronzit konechnosti gvozdem -
A serdce, vyrvav iz grudi,
Kladet na led i zhzhet ognem.
Pereberet za nervom nerv,
Ej vopli mal'chika - bal'zam;
I molodeet s kazhdym dnem,
A on muzhaet po chasam.
I sbrosiv cepi, on vstaet
Pred Devoj Otrokom v krovi -
I podminaet pod sebya,
I predaet svoej Lyubvi.
I vot pobedno, slovno muzh,
V nee on kornevishchem vros,
Vorvavshis' v plodonosnyj Sad,
Gde rdeet luchshaya iz roz.
Mezh tem on chahnet na glazah -
Obhodit Ten'yu Dol'nij Dom;
Krugom sokrovishcha ego,
CHto vzyaty potom i trudom.
Tam zoloto bezumnyh dum
I zhemchuga vlyublennyh glaz,
Rubiny vyplakannyh slee
I strasti bleshchushchij almaz.
Oni - Vino ego i Hleb!
Tolpa golodnyh u dverej -
I dveri nastezh': zahodi!
I dosyta zdes' esh' i pej!
On prinyal muki - i emu
Teper' pod svodami zvonyat...
No novorozhdennaya Dshcher'
Vstaet pred nimi iz Ognya!
Ona, kak zoloto, gorit,
Ee ne tronut' i ne vzyat' -
Ognem Pylayushchuyu Plot'
Nikto ne smeet spelenat'!
Ona k Lyubovniku idet,
Ishcha ne zoloto, ne pyl;
A Dryahlyj Prizrak vygnan von
On Dshcheri Ognennoj ne mil!
Gde Stariku iskat' priyut? -
Bredet, sogbennyj i slepoj,
Poka ne smozhet obresti
Ob®yatij Devy molodoj.
Lish' holodeyushchuyu plot'
On opalit ee Ognem -
Zasohnet plodonosnyj Sad
I ruhnet obvetshalyj Dom.
I Postoyal'cy Doma - proch'!
Inomu Oku - Vzor inoj!
Smeshalis' CHuvstva - i Ob®em
Vosstal iz Ploskosti Zemnoj!
Zatmilis' Solnce i Luna,
Pomerkli miriady Zvezd.
CHto pit' emu? CHto est' emu? -
Lish' kamni golye okrest...
Ee ulybki chistyj med,
Ee ochej manyashchij vzglyad,
Vino i Hleb nevinnyh ust
Ego pitayut i celyat.
Tak est i p'et - a mezhdu tem
On vse molozhe s kazhdym dnem;
Oni v otchayan'i bredut
Pustynej skorbnoyu vdvoem...
Strah Devu gonit ot nego
I rasstavlyaet zapadni,
Uvodit v Labirint Lyubvi,
Gde noch' i den' begut oni.
Ona puskaet v hod Kapriz,
Razrossya v zarosli Obman -
A v nih medved' i volk zhivut,
I lev bluzhdaet mezh polyan.
On stal - Zabludshee Ditya,
Ona - uzhe Staruha vnov'...
Migayut Zvezdy v Nebesah,
I vsyudu carstvuet Lyubov'!
Otvedat' radostej ee
Plody roskoshnye zovut;
I zhivopisny shalashi,
V kotoryh Pastuhi zhivut.
No tol'ko Groznoe Ditya
Predstanet pered Pastuhom,
On diko kriknet: -
I v uzhase pokinet Dom.
Izvestno: lish' Ischad'e tron' -
Otsohnet dlan', - i ne pomoch'!
Plody popadali s vetvej,
I zveri ubezhali proch'.
Pridet Staruha - ej odnoj
S Mladencem spravit'sya dano;
Ischad'e Groznoe raspnet,
A dal'she - kak zavedeno...
I traveli'd thro' a land of men,
A land of men and women too;
And heard and saw such dreadful things
As cold earth-wanderers never knew.
For there the Babe is born in joy
That was begotten in dire woe;
Just as we reap in joy the fruit
Which we in bitter tears did sow.
And if the Babe is born a boy
He's given to a Woman Old,
Who nails him down upon a rock,
Catches his shrieks in cups of gold.
She binds iron thorns around his head,
She pierces both his hands and feet,
She cuts his heart out at his side,
To make it feel both cold and heat.
Her fingers number every nerve,
Just as a miser counts his gold;
She lives upon his shrieks and cries,
And she grows young as he grows old.
Till he becomes a bleeding Youth,
And she becomes a Virgin bright;
Then he rends up his manacles,
And binds her down for his delight.
He plants himself in all her nerves,
Just as a husbandman his mould;
And she becomes his dwelling-place
And garden fruitful seventyfold.
An aged Shadow, soon he fades,
Wandering round an earthly cot,
Full filled all with gems and gold
Which he by industry had got.
And these are the gems of the human soul,
The rubies and pearls of a love-sick eye,
The countless gold of the aching heart,
The martyr's groan and the lover's sigh.
They are his meat, they are his drink;
He feeds the beggar and the poor
And the wayfaring traveller:
For ever open is his door.
His grief is their eternal joy;
They make the roofs and walls to ring;
Till from the fire on the hearth
A little Female Babe does spring.
And she is all of solid fire
And gems and gold, that none his hand
Dares stretch to touch her baby form,
Or wrap her in his swaddling-band.
But she comes to the man she loves,
If young or old, or rich or poor;
They soon drive out the Aged Host,
A beggar at another's door.
He wanders weeping far away,
Until some other take him in;
Oft blind and age-bent, sore distrest,
Until he can a Maiden win.
And to allay his freezing age,
The poor man takes her in his arms;
The cottage fades before his sight,
The garden and its lovely charms.
The guests are scatter'd thro' the land,
For the eye altering alters all;
The senses roll themselves in fear,
And the flat earth becomes a ball;
The stars, sun, moon, all shrink away,
A desert vast without a bound,
And nothing left to eat or drink,
And a dark desert all around.
The honey of her infant lips,
The bread and wine of her sweet smile,
The wild game of her roving eye,
Does him to infancy beguile;
For as he eats and drinks he grows
Younger and younger every day;
And on the desert wild they both
Wander in terror and dismay.
Like the wild stag she flees away,
Her fear plants many a thicket wild;
While he pursues her night and day,
By various arts of love beguil'd;
By various arts of love and hate,
Till the wide desert planted o'er
With labyrinths of wayward love,
Where roam the lion, wolf, and boar.
Till he becomes a wayward Babe,
And she a weeping Woman Old.
Then many a lover wanders here;
The sun and stars are nearer roli'd;
The trees bring forth sweet ecstasy
To all who in the desert roam;
Till many a city there is built,
And many a pleasant shepherd's home.
But when they find the Frowning Babe,
Terror strikes thro' the region wide:
They cry 'The Babe! the Babe is born!'
And flee away on every side.
For who dare touch the Frowning Form,
His arm is withered to its root;
Lions, boars, wolves, all howling flee,
And every tree does shed its fruit.
And none can touch that Frowning Form,
Except it be a Woman Old;
She nails him down upon the rock,
And all is done as I have told.
Stihotvorenie "Putem Duhovnym" datiruetsya 1799-1800 gg. i vhodit v tak
nazyvaemyj "Manuskript Pikeringa" (odnu iz ne opublikovannyh pri zhizni
blejkovskih rukopisej, nazvannuyu po imeni pervogo vladel'ca, izdatelya Bezila
Pikeringa). V etom stihotvorenii Blejk proslezhivaet sobstvennyj "duhovnyj
put'", a takzhe - v vide obobshcheniya - put' vsego chelovechestva. Napomnim, chto
stihotvorenie otnositsya k periodu, kogda Blejk razocharovalsya v svoih
"naturalisticheskih" vzglyadah i nashchupyval put' k novomu, chisto duhovnomu
vospriyatiyu. Hotya eta svoeobraznaya ispoved' napisana dostatochno prostym
yazykom i v dostatochno neslozhnoj obraznoj sisteme, ona, tem ne menee,
dovol'no trudna dlya ponimaniya, poetomu my predlagaem analiz po strofam.
1-2: V etih strofah opisyvaetsya strana duha, naselennaya Muzhchinami i
ZHenshchinami - dvumya tipami idej, - po kotoroj stranstvuet Putnik (zametim, chto
nachinaetsya stihotvorenie ot pervogo lica). Estestvennye zakony zemnogo mira
postavleny v etoj strane "s nog na golovu": zachat'e (zarozhdenie idei) zdes'
muka, a rody (pretvorenie v zhizn') - radost'.
3-7: Syn - eto naturalisticheskaya, idushchaya ot real'nosti ideya (ne sleduet
zabyvat', chto muzhskoe nachalo associiruetsya u Blejka s prirodnym,
estestvennym). Sledovatel'no, Blejk nachinaet opisanie svoego duhovnogo puti
s "naturalisticheskogo" perioda. V obraze "Staruhi" skryta odryahlevshaya,
otmirayushchaya idejno-duhovnaya paradigma, sushchestvovavshaya k momentu prishestviya
naturalisticheskoj idei (to est' mirovozzrencheskie vzglyady Blejka, svyazannye
s periodom Nevinnosti). Staraya paradigma terzaet i otvergaet vsyakuyu novuyu
ideyu, kotoraya v mukah i goneniyah postepenno muzhaet i nakonec oderzhivaet
verh, oplodotvoriv soboj starye predstavleniya (vspomnim, chto na etom etape
Blejk rassmatrivaet fizicheskuyu lyubov' kak ochistitel'nuyu, a svobodnoe
proyavlenie strasti - kak proyavlenie duhovnosti).
8-10: Vostorzhestvovav, "naturalisticheskaya" ideya nachinaet staret',
odnako pri etom prodolzhaet pitat' soboj "Dol'nij Dom" - zemnuyu real'nost'.
Krome togo, ostayutsya "sokrovishcha" - duhovnye bogatstva nakoplennye za vremya
vladychestva dannoj idei (primenitel'no k samomu Blejku - ego proizvedeniya,
sozdannye v "naturalisticheskij" period). Strofa 9 soderzhit svojstvennuyu
Blejku besposhchadnuyu "avtoparodiyu" na stihotvorenie iz "Manuskripta Rossetti",
napisannoe mezhdu 1789 i 1793 gg., to est' v period torzhestva Nevinnosti:
The countless gold of a merry heart,
The rubies and pearls of a loving eye,
The indolent never can bring to the mart,
Nor the secret hoard up in his treasury.
Veselyh umov zolotye krupinki,
Rubiny i zhemchug serdec
Bezdel'nik ne sbudet s prilavka na rynke,
Ne spryachet v podvaly skupec.
Perevod S.Marshaka.
11-13: Kogda zemnoj ideal, odryahlev, dokazyvaet svoyu
nesostoyatel'nost', emu na smenu prihodit novaya ideya sovershenno inogo tolka
("Dshcher'"). Ona oblechena v "Ognennuyu Plot'", chto podcherkivaet ee
nesvyazannost' so vsem material'nym. |to - ideya chisto duhovnaya, kotoroj chuzhdo
vse zemnoe, plotskoe (t.e. "zoloto" i "strast'"). Tak Blejk opisyvaet svoi
vzglyady, k kotorym priveli duhovnyj krizis i polnoe otverzhenie
"naturalisticheskih" predstavlenij.
14-15: Starik, olicetvoryayushchij teper' staruyu paradigmu, vytesnen novym
idealom. Bessil'naya, odryahlevshaya paradigma, utrativ byluyu veru, ishchet novyj,
duhovnyj ideal, kotoryj dano obresti v Deve, okrepshej duhovnoj idee. Pri ih
ob®yatii zemnoj, "naturalisticheskij" Raj ("Dom" i "Sad") ischezaet
okonchatel'no.
16-17: Blejk opisyvaet sostoyanie rasteryannosti i smyateniya, v kotorom
on prebyval posle utraty "naturalisticheskogo" ideala, kogda u nego
zarozhdalos' novoe, "chetyrehmernoe" videnie, kotoroe, skoree vsego, i
podrazumevaetsya pod "Ob®emom". |to - dolgij period vnutrennego krizisa, v
kotoryj i bylo napisano "Putem Duhovnym".
17-19: "Dol'nij Dom" - Mir "naturalisticheskogo" ideala - merknet i
umiraet, prevrashchaetsya v "skorbnuyu pustynyu", odnako nadezhda na vozrozhdenie,
hotya i slabaya, zaklyuchena v Deve - chisto duhovnoj idee (idee novoj, "Opytnoj"
Nevinnosti), i, nasyshchayas' eyu. Starik postepenno molodeet (vpityvaet novuyu
veru).
20-21: Postepenno duhovnaya ideya nachinaet menyat' oblik, v nej
poyavlyaetsya Obman, i ona nasazhdaet zarosli, v kotoryh bluzhdayut dikie zveri, -
"Dol'nij Dom" priobretaet otchetlivo zloveshchij ottenok. Zdes' vnov' zvuchit
otgolosok togo, chto Blejk razocharovalsya v sposobnosti duhovnoj idei izmenit'
zemnuyu zhizn'.
22-26: Zdes' poyavlyaetsya novaya ideya (Ditya), togda kak Deva, stavshaya
Staruhoj, odryahlev, nachinaet umirat'. Odnako pri etom i ona ostavlyaet svoi
plody; kak v sluchae s Ideej-Synom, sleduet opisanie "obnovlennoj
real'nosti". V dannom sluchae Blejk opisyvaet sostoyanie garmonii vnutrennego
ideala s vneshnim mirom (v ego mifologii eto sostoyanie nazvano Beula). Odnako
eto mnimaya i nedolgovechnaya garmoniya: novaya ideya, kotoraya pitaet ee, - eto
Zabludshee Ditya, ibo mir Beuly ochen' pohozh na mir "Pesen Nevinnosti" (nedarom
Blejk ispol'zuet pastoral'nye obrazy) - illyuziyu, kotoraya teper'
associiruetsya u Blejka s pritvorstvom i religioznym hanzhestvom.
Zabludshee Ditya eto "lozhnyj Messiya", mladenec-Hristos farisejskoj
religii. Vosklicaniem "Rodilos'!" Blejk yavno namekaet na biblejskoe
prorochestvo: "Ibo mladenec rodilsya nam; Syn dan nam; vladychestvo na ramenah
Ego..." (Isaiya, 9: 6). Beula prevrashchaetsya v carstvo farisejstva i duhovnogo
besplodiya, i nuzhna novaya ideya, chtoby obnovit' ee; a dalee vse sleduet po
krugu.
"Inostrannaya literatura", N 7, 1997
Proshlo sto sem'desyat let s togo dnya, kak telo Blejka opustili v
bezymyannuyu yamu dlya nishchih, - horonit' umershego bylo ne na chto, zaboty o
pogrebenii vzyal na sebya gorod London. Davnym-davno v znamenitom Ugolke
poetov Vestminsterskogo abbatstva stoit doska, udostoveryayushchaya, chto
vygravirovannoe na nej imya prinadlezhit istorii. Dlya anglichan takoe
svidetel'stvo vesomee, chem vyskazyvaniya lyubyh avtoritetov. Hotya i
vyskazyvaniya mozhno bylo by privodit' desyatkami, a prostoe perechislenie knig
o Blejke zanyalo by polovinu etogo zhurnal'nogo nomera.
Vse otnosyashcheesya k ego biografii, pohozhe, vyyasneno do poslednih melochej
- naskol'ko podrobnosti poddayutsya vyyasneniyu, kogda distanciya vremeni uzhe tak
velika. Vrode by dolzhen byt' ischerpan i repertuar dopustimyh interpretacij
ostavlennogo im naslediya. No tak tol'ko kazhetsya. Pristal'nyj vzglyad
po-prezhnemu obnaruzhivaet chto-to zagadochnoe i v tvorchestve Blejka, i v ego
sud'be. Popytki razgadat' etu tajnu ne prekrashchayutsya.
Poslednyaya iz nih predprinyata Piterom Akrojdom. Romanist, kotorogo
segodnya mnogie schitayut samoj yarkoj figuroj na anglijskoj literaturnoj scene,
otdal rabote nad belletrizovannoj biografiej Blejka bez malogo desyatiletie.
Poltora goda nazad kniga nakonec vyshla v svet i, kak sledovalo ozhidat',
sprovocirovala ostruyu polemiku. Akrojd ne istorik literatury, dlya nego
intuitivnye dogadki vazhnee ustanovlennyh arhivistami dostovernostej,
kotorye, esli prismotret'sya, vydayut predvzyatost' teh, kto ih ustanavlival -
s oglyadkoj na preobladayushchie mneniya i vkusy. Kak i v "Zaveshchanii Oskara
Uajl'da" ili romane-biografii Dikkensa, gde on pereskazyval sobstvennye sny
i vel zadushevnye besedy so svoim geroem, Akrojd i na stranicah blejkovskogo
toma stol' zhe daleko othodit ot strogogo izlozheniya faktov, schitayushchihsya
besspornymi, uvlekaetsya gipotezami i ohotnee doveryaet psihologicheskoj
rekonstrukcii, a ne vykladkam s oporoj na obshcheprinyatye tolkovaniya. Ponyatno,
chto literaturovedov takaya metodika ne ubezhdaet. No u nee est' hotya by odno
besspornoe preimushchestvo: glyanec udaetsya snyat', skvoz' naplastovaniya
akademicheskih shtudij nachinaet proglyadyvat' zhivoe lico.
|to lico neponyatogo, osmeyannogo, gluboko neschastnogo cheloveka, kotoryj
fanatichno veren svoej glavnoj idee, namnogo operedivshej epohu, v kakuyu emu
dovelos' zhit'. Ideej Blejka, dominantoj ego lichnosti i tvorchestva byla
organika. Nikakih uslovnostej, v zhertvu kotorym zastavlyayut prinosit'
estestvennye pobuzhdeniya. Nikakih tabu - tem bolev v iskusstve.
Vprochem, i v zhizni. Nichem ne dorozha tak sil'no, kak chuvstvom vnutrennej
garmonii" Blejk radi etoj neskovannosti byl gotov s legkost'yu otbrosit'
pravila social'nogo novovvedeniya, obyazatel'nye dlya podavlyayushchego bol'shinstva
ego sovremennikov. On priznaval tol'ko te eticheskie neprelozhnosti, kotorye
provozglashala ispoveduemaya im hiliasticheskaya doktrina: zarodivsheesya eshche v
XII veke uchenie o blizkom Vtorom prishestvii, Strashnom sude i tysyacheletnem
zemnom carstvovanii Spasitelya. Schitayas' eres'yu, eta teologiya stoletiyami
privlekala obezdolennyh i otverzhennyh povsyudu v Evrope. Syn chulochnika,
desyati let ot rodu otdannyj v obuchenie k graveru i dal'she dobyvavshij hleb
neprestizhnym, nepribyl'nym remeslom, Blejk okazalsya predraspolozhen s
gotovnost'yu prinyat' i eto nekanonicheskoe hristianstvo, i vypestovannye im
ponyatiya o moral'nyh obyazannostyah. Blago obyazannosti okazyvalis' primerno
temi zhe, kakie predpolagalo sluzhenie hudozhestvennomu geniyu. A iskra geniya
vspyhnula ochen' rano, eshche v tu poru, kogda Blejk proboval osvoit'
normativnyj izobrazitel'nyj yazyk zhivopisi, dopushchennoj v togdashnyuyu Akademiyu,
i normativnye predstavleniya o prekrasnom, kotorye gospodstvovali v togdashnej
poezii.
Iz podobnyh staranij nichego ne poluchilos'. Blejk ne vpisyvalsya v
togdashnyuyu hudozhestvennuyu atmosferu. I ne hotel etogo. On izbral dlya sebya
dorogu, prolegavshuyu v storone ot literaturnyh salonov, ot gospodstvuyushchih
veyanij. Vypustiv u izdatelya pervuyu, eshche dovol'no naivnuyu knizhku "Poeticheskie
nabroski" (1783), on bol'she nikogda ne obrashchalsya k tipografshchiku. Izobrel
sobstvennyj sposob "illyuminovannoj pechati" - vruchnuyu izgotavlivalos'
neskol'ko ekzemplyarov gravyury, soprovozhdaemoj poeticheskim tekstom,
zhivopisnyj obraz voznikal odnovremenno so stihovym, inogda predshestvuya emu,
inogda ego dopolnyaya, - i pytalsya prodavat' sbroshyurovannye listy. Tak byli
izdany "Pesni nevedeniya" (1789). a vsled im i "Pesni poznaniya" (1792); zatem
oba cikla on opublikoval kak edinoe proizvedenie, chto i zamyshlyalos' s samogo
nachala.
Uspeha eti nachinaniya ne prinosili. Da i ne mogli prinesti: Blejk
prekrasno znal, chto vkusy sovremennikov i ego ponyatiya o naznachenii hudozhnika
rashodyatsya ochen' daleko. Vlast' norm i poryv k organike - Akrojd nahodit
etot konflikt nerazreshimym, poskol'ku Blejka otlichalo neverie v kompromissy.
Vostorzhestvovala, razumeetsya, normativnost', a vse ostal'noe bylo tol'ko
sledstviem: proval edinstvennoj i nikogo ne zainteresovavshej vystavki 1811
goda, nerasprodannye ekzemplyary sobstvennoruchno nagravirovannyh poem (za
etimi pervymi obrazcami samizdata teper' ohotyatsya i platyat beshenye den'gi
kollekcionery). I tverdo ustanovivshayasya reputaciya bezumca. I fond
obshchestvennogo prizreniya, kuda prishlos' obrashchat'sya, kogda v 1827 godu
semidesyatiletnij Blejk umer v polnom zabvenii i nishchete.
Akrojd uveren, chto Blejk osoznanno vybral dlya sebya etu ternistuyu
dorogu, ne strashas' nevzgod i ne dumaya o slave - posmertnoj, a tem bolee
prizhiznennoj. Skoree vsego, Akrojd prav. Est' mnogo dokumentov, govoryashchih,
chto Blejk slovno by sam iskal stolknovenij so svoim vekom. Vidimo, on byl iz
teh hudozhnikov i poetov, kotoryh vposledstvii stanut nazyvat' to
autsajderami, to marginalami, to buntaryami, podrazumevaya, v sushchnosti, odno i
to zhe - dlya nih rashozhdenie s preobladayushchimi veyaniyami i ustanovkami
stanovitsya principom, opredelyayushchim tvorcheskuyu poziciyu. Im ne dano
prisposablivat'sya. Oni ne prodolzhateli, a, pol'zuyas' slovom, kogda-to
predlozhennym v stat'yah YUriya Tynyanova, "novovvoditeli".
Dlya perevodchika takie poety i osobenno zamanchivy, i, navernoe, osobenno
trudny - svoej rezko ocherchennoj original'nost'yu. <...>
Blejk byl "novovvoditelem" nichut' ne men'she, chem Hlebnikov, chej opyt
potreboval etogo neologizma. I ego novovvedeniem stali ne tol'ko neobychnye
kompozcii ili cvetovye sochetaniya, porazhayushchie na nagravirovannyh im listah.
Ne tol'ko metafory, peredayushchie obraznost' simvolistov, slovno za stoletie do
nih Blejk uzhe predoshchushchal, chto v poezii nesvodimost' smysla k logicheski
vystroennomu ryadu, skol' on ni slozhen, stanet cenit'sya vyshe vsego
ostal'nogo.
Kak avtor on vpisal svoe imya i v istoriyu zhivopisi, i v istoriyu
literatury, odnako eshche sushchestvennee, chto Blejk byl pervym iz anglichan, kto
vyrazil novoe samosoznanie lichnosti. Romantiki v etom otnoshenii obyazany emu
vsem, skol' by skeptichno ni otzyvalsya o nem, naprimer, Vordsvort i kak by
daleko ni rashodilsya s nim Kolridzh po harakteru hudozhestvennogo myshleniya.
V 1799 godu, cherez pyat' let posle togo kak byli nagravirovany "Pesni
nevedeniya poznaniya", ostavshiesya ego vysshim poeticheskim sversheniem, on pisal
nekoemu doktoru Trjeperu, vidimo odnomu iz potencial'nyh mecenatov: "YA znayu,
chto etot mir prinadlezhit Voobrazheniyu i otkryvaetsya tol'ko Hudozhniku. To, chto
ya izobrazhayu na svoem risunke, mnoyu nevydumano, a uvideno, no vse vidyat
po-raznomu. V glazah skupca gineya zatmevaet solnce, a koshelek s monetami,
vytershijsya ot dolgoj sluzhby, zrelishche bolev prekrasnoe, chem vinogradnik,
gnushchijsya pod tyazhest'yu lozy... CHem chelovek yavlyaetsya, to on i vidit".
Godom ran'she vyshli "Liricheskie ballady", sovmestnyj sbornik Vordsvorta
i Kolridzha, a eshche cherez dva goda dlya pereizdaniya Vordsvort napisal
vstupitel'nuyu stat'yu, stavshuyu manifestom romantizma. Tam tozhe mnogo bylo
skazano o verhovnyh pravah voobrazheniya, o magii iskusstva, postigayushchego
real'nost' kak tajnu, o neposredstvennosti chuvstva, kotoroj sleduet dorozhit'
bol'she, chem lyubymi uhishchreniyami, o vysokoj bezyskusnosti formy. Byla
razrabotana celaya koncepciya, ochen' vazhnaya dlya istorii romantizma, -t imenno
koncepciya, nekaya filosofiya poezii, neizbezhno otdayushchaya umozritel'nost'yu. Adlya
Blejka voobrazhenie bylo ne otvlechennoj kategoriej, no toj podavlennoj
chelovecheskoj sposobnost'yu, kotoruyu dolzhno probudit' iskusstvo, vospityvaya
novoe zrenie, - a mozhno skazat' i po-drugomu: netrafaretnoe vospriyatie,
organichnoe oshchushchenie mira, a znachit, i novuyu sistemu cennostej. Tak smysl i
cel' poezii ponimal v tu poru odin Blejk. Dolzhno byt', poetomu on odin i
stal chem-to napodobie proroka. Ili, po men'shej mere, kul'tovoj figuroj dlya
mnogih pokolenij posle togo, kak cherez dvadcat' let posle ego uhoda Dante
Gabriel Rossetti, tozhe sochetavshij v sebe darovaniya poeta i hudozhnika, pust'
namnogo bolee skromnye, sluchajno natknulsya v Britanskom muzee na pyl'nuyu
svyazku gravyur, i dlya Blejka nachalos' bessmertie.
Rossetti i blizkie emu literatory - Aleksandr Gilkrist, ostavivshij,
zanyatiya istoriej iskusstva, chtoby napisat' pervuyu bol'shuyu biografiyu Blejka,
poet Aldzhernon Suinbern - byli porazheny i pokoreny original'nost'yu
otkryvshegosya im mira. YArkost' poeticheskih obrazov srazu pozvolyala
pochuvstvovat' glaz zhivopisca, moshchnaya filosofskaya simvolika gravyur vydavala
poeta, dlya kotorogo obrazcom vdohnoveniya sluzhil Dante, a adresatom polemiki
Mil'ton - i ne men'she. Sposobnost' videt' nebo v chashechke cvetka, esli
procitirovat' blejkovskoe chetverostishie, kotoroe vspominayut chashche vsego,
kazalas' nepodrazhaemoj.
Veroyatno, eta sposobnost' i teper' budet vosprinyata kak unikal'naya
chitatelem, zadumavshimsya nad strokami Blejka, dazhe takimi po pervomu oshchushcheniyu
bezyskusnymi, kak stihotvorenie o motyl'ke (ili muhe, ili moshke - v XVIII
veke "fly" oboznachalo prosto nasekomoe yarkoj okraski). Bezdelka, izyashchnaya
veshchica v stile rokoko - no obratim vnimanie na neozhidannyj otkaz
podtverzhdat' pravo na sushchestvovanie gotovnost'yu i umeniem myslit'. A zadetye
etoj strannost'yu dolzhny budut vspomnit' - ili uznat', - chto i s Mil'tonom
Blejk sporil kak s racionalistom, kotoryj, sam togo ne vedaya, blagoslovil
ploskij razum, podavlyayushchij zhivoe chuvstvo. Vspomnit', chto nad propovednikami
zdravomysliya, kotoryh v ego vremya bylo velikoe mnozhestvo, Blejk ne ustaval
ironizirovat', s osobennym yadom otzyvayas' ob ih strasti chitat' moral' po
lyubomu povodu. CHto u nego Razum i Voobrazhenie pochti vsegda vystupayut kak
antagonisticheskie nachala i prioritet on otdaet Voobrazheniyu. CHto vse ego
stihi, otnosyashchiesya k zreloj pore tvorchestva, dolzhny vosprinimat'sya v oprede-
lennom kontekste: oni sostavlyayut cikly, v kotoryh est' skvoznye temy i
motivy, no net sluchajnyh strok.
<...>
|to bylo velikoe otkrytie. Dejstvitel'nost' vpervye osoznavalas' kak
disgarmonichnoe edinstvo. Vo vsyakom sluchae, vpervye eto delalos' nastol'ko
posledovatel'no: ves' poeticheskij syuzhet "Pesen nevedeniya i poznaniya" vyros
iz temy nerastorzhimosti togo, chto viditsya kak protivopolozhnye sostoyaniya.
Ottogo stiham, vosslavivshim blagost' i chistotu nevedeniya, obyazatel'no
otyskivaetsya yavnaya ili neochevidnaya parallel' v cikle, izobrazhayushchem
sumrachnuyu, zhestokuyu real'nost' poznaniya.
Polyarnosti nevedeniya i poznaniya ne otricayut drug druga, vse
vzaimosvyazano, vse sushchestvuet v edinstve. Naivny grezy o begstve iz
tragicheskoj obydennosti v ideal'nyj estestvennyj mir, kotorogo poprostu ne
sushchestvuet dlya lichnosti, postigshej real'nuyu dialektiku veshchej. Osoznavshej,
chto zelenye polya i kushchi - poeticheskij landshaft "Pesen nevedeniya" -
nepremenno smenyayutsya londonskimi kartinami poroka, gryazi, otchayaniya i vse eto
odin mir, v kotorom tomitsya skovannyj chelovecheskij duh. CHto est'
tainstvennaya sootnesennost' bezmyatezhnosti i gorya, schast'ya i stradaniya i
nel'zya otvergat' odno, vosslavlyaya drugoe, potomu chto v zhizni vse perepleteno
nerastorzhimo.
Znamenitomu stihotvoreniyu "Tigr" tozhe est' parallel' v "Pesnyah
nevedeniya" - stihi ob Agnce, pryamo otsylayushchie k Evangeliyu ot Ioanna: "Vot
Agnec Bozhij, Kotoryj beret na Sebya greh mira". Stihotvorenie "YAgnenok", gimn
krotosti, pridaet osobuyu vyrazitel'nost' obrazam "Tigra" - v nem nastoyashchij
sgustok yarostnoj energii. No i "Tigr" ne antiteza, a neobhodimoe dopolnenie:
vot ona, sokrushayushchaya yarost', kotoroj - tak kazalos' Blejku, - mozhet byt',
dano pereborot' zabluzhdeniya i zlo mira skoree, chem hristianskomu smireniyu i
lyubvi. I kak znat', ne eta li energiya budet vostrebovana chelovechestvom,
reshivshimsya cherez temnye zarosli samoobmanov i dogm probit'sya k svetu
nepoddel'nyh istin?
S etim, vernee vsego, malo kto soglasitsya posle krovavogo opyta nashego
stoletiya. No ne nado ulichat' Blejka v tom, chto on ne predugadal, kakov
okazhetsya istinnyj hod veshchej. Dostojnee i spravedlivee - vozdat' dolzhnoe
duhovnoj otvage, pobuzhdavshej ego idti naperekor verovaniyam svoego vremeni, a
v iskusstve ostavivshej o sebe pamyat' shedevrami, nad kotorymi vremya ne
vlastno.
ALEKSEJ ZVEREV
Last-modified: Tue, 22 Feb 2000 05:01:24 GMT