Analysis p'єsi-benket pіd h chumi. Tragedy Fir pіd hour of plague - artistic analysis
Analysis of the plot of the tragedy "Benket under the hour of plague". Characteristics of the heroes of the tragedy. Hot analysis create.IN tragedy "Benket at the hour of plague" depicted laying down people who mourn their relatives and loved ones, as if they perished in the plague. Piruyuchi huddle in front of a wild deadly threat, knowing the backs one in one. Tse allow them for the next hour to be in grief, which spit them. The fear of turning around in the desolate plague of the budinki suffocates those present, ignoring the calls of the priest, to pass the povz, zupiniti benket, unremarkable at the day of the complaint for the dead.
Vіdmіnnoy rice benketіv є vіdchutya belonging to one stake:
"Vin vibuv the first of our stake," - zarakhovu Jaxon to the sleepiness of the present heads on the benches of Valsingam.
The presence of those present, to mourn the dead, to unite belonging to the living:
“We are still alive,” one of the beneficiaries is trying to organize a company.
Respectfully, I feel like belonging to one sleepiness for every hour of the day, the benevolent views of the necessary world. Under the hour of laying down, people are going to forget about the bidi that they spit:
“Like in the desert Zimi, let’s lock ourselves in the same way in the Chumi!” - Calling all the heady distance from misfortunes.
In case of any difficulty, move with the priest Valsingam, to pass later, to greet you in the air:
“My head is getting tired, I’m going to think deeply about boredom.”
Not being able to endure grief on its own, people feel the need for support and accept one alone:
“Sister of my sorrow and slander, lie down on my chest,” accept Mary Luiza, who portrayed her as her sister.
So the headless one on the banquet accepts, as if diligently, without side, the priest’s prayers:
“I feel your voice, call me, - I know Zusilla to lie to me ... old! Go with the light, ”the Valsings know the prerechnist of the calls of the clergyman.
At times, the presence of those who are brought to them is not like that. So, the Walsings are led by the priest, regardless of all the otherness of yoga arguments:
“Are you coming to me turbuvati? I can’t, I can’t follow you.”
Behind the head of the other, the benefactors also see the cry of the clergyman of the zastilla:
“Axis to you preach! Pishov! Pishov! - marry the people of the old.
Respectfully, all the participants in the zastіlla behave practically identically:
"Our wild regіt glorified yogo opіdannya", - all of Jackson's zhartіv cheered together.
Dearly, the heady mind wants the identical behavior of the beneficiaries:
“Kelikhs are drunk together with us,” - the radium of the people of Valsingam.
At that very hour, the okremі characters are trembling so, nibi stinks in the eyes of others, like in themselves. So, Luisa's zhorstka manner of arguing is far from her woman's nature:
“In my mind, I think, judging, human heart,” I respect the Walsings against the natural behavior of a woman.
For povnyannya, priest, to go through the train, sue the beneficiaries, tell them, what is the hour of the complaint of someone else's fun:
“In the midst of the close ones, I pray on the tsvintary - and your hatred choked up the silence of the tones,” - inconclusively, on the thought of the clergyman.
Having chosen to mourn for “their lost souls”, the characters are confessed with love to the quiet, whom the stench remembers. Zokrema, summing up for the dead fathers, like “they loved hearing Mary,” the vikonovitsa of the song reveals itself to be “speech at the native threshold.”
For porivnyannya, heady and true to the behavior of those who love love to the natural air:
“At home we have money - youth to love joy,” the hero respects.
Lyubov Valsingama is strong before her squad, so that she can “marry for her squad”.
The natomist nature of these characters is slandered and the proteges are felt. For example, Luisa, in a rage of hatred, raptly throws herself at Mary:
“I hate the hair of the Scottish zhovtiznu,” - the woman expresses her dislike for the other songs.
So the priests themselves hate the "godless benket":
“Your hateful hoarding bent the silence of the thorns,” the clergyman was angry with the unspeakable behavior of the beneficiaries.
in such a manner, analysis of the tragedy banquet pid hour chumi show, Scho її characters pragnennya to dependability, acceptance, identity and love. Let's guess what qi needs to be brought to the consolidated type.
At times, the heroes are slandered and proliferated: resurrection, denial, alienation, hatred.
Create characters as a characteristic set of exercises, and a way to realize your intentions.
For example, valuing the dependability of all, who climbed up to one stake, heading on the benches, opposes Louise:
“Louis is bad. ... Keen, Mary, їy drive in disguise. It’s more beautiful, ”says about the woman Valsingam.
At the same time, being unable to overcome his fears on his own, Luisa ask for help from others:
“The shrill demon dreamed of me... He called me at his vіzok. ... Tell me: what did you dream about?” - a woman turns for joy.
Walsingham, as faithfully accepting the call of the priest to remove the benket, however, in the sight of a crock like yoga, the fear of turning back to his empty booth is overcome:
“I’m here emphasizing, with a terrible mind ... and with a flicker of the dead empty, as if in my house I’m grinding,” the stake of the presence heading is trimmed.
It is characteristic that the priest's helpless pursuance of all calls out to the bazhanya, the people will wake up, bothering them:
"Go, old man! Go your way!" - they shy away from the old, which they love to have fun.
In spite of the fact that everyone present thinks that the drive of Mary is the same rank, Luisa tries to make a slightly different thought:
"It's not in vogue now so songs!" - nachebto in the form of a solemn name, a woman appears.
For the guard, heading on the banquet, hooting the specialties, ring out the camp of no power:
“I wondrously came to Rome for the first time in life,” - signifying the innocence of your bazhannya to the Walsings.
Headstrong, who loves his squad very much, is grieving with deep grief, experiencing the loss of a close person:
"Where am I?" - solicitation of entanglement to the rapt bats of Walsings, who do not know what is being seen with him, what the presence is vvazhayut, what is the divine wine - wine is to be marred.
For Valsіngama, it hurts every divination about the death of Yogo Kokhan's squad, so he should ask the priest to deprive Yogo alone with his experiences:
“Swear to me... deprive me of my name in labor! ... My father, for the sake of God, leave me alone!
Tim himself conducting an analysis of the characteristics of the characters in the tragedy "Banquet at the hour of the plague" shows what the heroes of the local consolidating needs. The characters are differentiated as types of exercises, and ways of realizing their intentions, which are related to the character.
Heroes of creation belonging to one stake. Characters rely on those who are not built independently to run into their own problems. At one time, the deyakі heroes tremyayutsya beside others.
More characters in power priynyattya otochyuchih such, yakimi stench є. Quiet, hto zіbravsya, utrimuє at the table burning grief - the loss of loved ones. At the same time, the beneficiaries send out calls before them. The unswerving promos of the priest call out to all the less bazhannya to be bothered by the pesky people.
Creativity is blaming the identity of the behavior of the majority of the characters. In a few ways, the heroes speak in the form of a vulgar name, nibi vyslovlyuyuchi zneoblenenuyu thought. At the same time, the behavior of other characters shows their own particularity. For example, the priest tells the presence that their behavior is unpredictable, a stranger to mourning.
The characters are confessed in love to the quiet, whom the stench remembers. The deyakі heroes are especially deeply tarnished by the experiences of the losses of their relatives. Wrathful vikrivalni prod the priest on the flooring of the present, so that they ask for that give them peace.
Analysis of characters - characteristics of the plot of the tragedy Feast for the hour of the plague.
There is no way of rehistory, tsya Pushkin's p'єsa, "Benket at the hour of the plague", was born all at once, like Pallas Athena in the whole world with a sholom and a sword from the head of Zeus. Accept it, so take it into account, because I’ll follow the idea of \u200b\u200bp'isi nothing in Pushkin's plans that have reached us. Everything looks like it was as if Pushkin had bought a volume of English songs from him in Boldino, one of them - Wilson's old and old - he saw, having drunk one scene, translating it and turning it into a little tragedy. "Illegal comet" in the middle of "foreclosure", tobto. For a long time conceived and thought over the "lights" of other small tragedies, "Benket" seemed to indlyakuv, for blatant exoneration, respect for the respect of the elders. We don’t really know everything, no less has been written about him, less about other dramatic studies of the Boldin cycle, and the “sharp exclamation” seems to be less than those that behind the private warnings the concept is not visible, adequate to the equal of Pushkin’s work.
You can see two main variations in the interpretation of "Feast". The situation is taken as the exit point, given by the heading, tobto. at the literal sensi benquet the hour of the right plague. The situation is morally filthy and makes criticism less than two possibilities: the truth (variation of the first) or the condemnation (variation of a friend) of the beneficiaries. Vipravduvalny tone buv assignments Belinsky. On yoga thought "the main thought is an orgy at the hour of the plague, an orgy I will open, tim zhahlivisha, chim merry<...>The song of the head of the orgії in honor of the plague is a bright picture of the coffin's whipping, the most merry merriment; he feels bad luck and, perhaps, evil of a strong nature" (1). "Little tragedies" As the author of a monograph about the films of M. Schweitzer writes, "with all my heart I will think and with all the logic of the way I oppose him" the director of ghosts before transferring the Walsingham Hymn to the Plague to the end of the film, and putting the Priest on his knee. Tim himself said "the victory of the fearless people, who throws a cry to the greater forces, which is in spite of the threatening fate. "On the knee" set the dogma and set it up, fear and humility, the threat is that punishment. Peremaga life in all earthly feelings, in thought, in freedom, in the choice of a path, in that proud self-feeling freedom, which cannot be found in people in such extreme tragic surroundings, as a symbolically signifying the situation of a dramatic scene (2).
M. Schweitzer finished creating the rest of the logic of the larynx, the foundations of which were laid by the critic. As a result, Pushkin's Head transforms into something like Cain abo Manfred - a Byronic hero, having spent an interest in Pushkin before working on small tragedies. More than that, M. Schweitzer spoke about those things that Belinsky was missing “behind the scenes”: he is on the verge, that religion is a songful anachronism, and the Priest is used by Pushkin only as a sign of old, conservative strength, which transcends the creativity of creative people. Priest, dogmas are put on the spot! Yaki dogmati - "do not drive", "do not steal", "love your neighbor"? The stench pereskodzhayut vіdvagі pomslіv that freedom vybora way?
Qi food to lie in the basis of another, which is "judging" variations of the interpretation of p'esi. "Scary of im'ya - Valsingam" - wrote M. Tsvetaeva. Vaughn turned into Pushkin's hero a forerunner of people, who were inspired by the revolutionary and post-revolutionary fears of radian activity. Principal for M. Tsvєtaєvoї є orientation to the chitacha, "one in a thousand", animal "all the way to the quiet, for whom God is sin - holiness - є". Tim is not less and in її pobudov The priest appears as a figure of another row, not a little zavoi (because he "speak at the obligatory service, and we don't even see anything, but we don't hear, I know in advance what I'll say." 3, p. .76).
Mіzh tsimi dvoma options roztashovuetsya solution from the change of the sign, tobto. prompted the idea of correcting the main character under the infusion of words of the Priest (4, 5).
Offensive main variations are day-to-day identical - they allow only half of the text of Pushkin's p'esi to be significant, but to represent the main post as strong specialty god-fighting type, yak transgressing moral norms for the sake of freedom. Vіdminnіst vіdmіnії vіdminnіy vіdіnіy otsіnі tsієї individual vіnikає z diametralno protіlezhnoї її її dіy prospects. With a "plus", as "zilochin" is associated with creative rozkutistyu, with beneficial social transformations; with a "minus", as if freedom to manipulate human shares (in the French and Russian revolutions) is on the verge. Those that are significant appear only part of the text of p'esi, it is still possible to vibachit, zreshtoy himself Pushkin's dissatisfaction with "Feast", angry at the new one (6), ale bida - robiti vibir mizh versions of Pushkin's p'isa do not give a rіshuche odnyh pіdstav, Bo Walsingam doesn't die, but in the finale the p'esi "gets lost in a deep thought". We are left with less recognition, that offending the stench of the truth, and deep thoughtfulness to explain to them that the hero himself does not know what he is called to: what is "create" (like Salieri, what, in the shortest time, Charsky?), what is "destroy" (The same Salieri?, or, perhaps, Dubrovsky?). Do not reconsider and compromise versions, de hero "convince", where it has sunk - the fight against theomach becomes ridiculous, as if it were being torn apart by the first priest.
Let's turn to the support for these interpretations of the parcel, which I will call - "Benket under the hour of the plague", - for the moral sense, we can visualize the aspect that is thrown into the eyes, the problem of p'esi is set. In one of the remaining ones (to pay in advance, although the parcel was not declared explicitly) he tries to deserve the final criticism, categorically affirms that "without understanding the sense and the role of the name, we did not get into the air a series of podia ". And understand that "benchet is a rite of blues playing,<...>try not to work anything and not to break anything (in the turning point of the butt). Zupiniti in a Faustian manner. Turn off the metronome sovіsti. Break the ties between the living and the dead" (4, p. 108). Traditional beliefs, called M. Tsvєtaєvoї ("like that they believed everything, like we believe, reading Pushkin"), that the plague - "God's will will punish us before us and root it, that is the very scourge of God" (3, p. 76). the vuzlik is effectively worth different in Pushkin's song, but all the same, it's like a detail in a wild composition.
At the parsing of "Pira" it is vaguely indicated that the fault of writings was under the hour of the cholera epidemic, having removed the living Pushkin's affections. If so, then Pushkin's assessment of the behavior of one who knows the hour of cholera is possible as the author's position on how the characters are p'esi. “Although I didn’t bother you with my sheets on weekdays,” writing to E.M. guide "Decameron" You read pіd chumi hour zamіst hear rozpovіdі, tse tezhe duzhe philosophically(7, seen by me. - A.B.). The same thing, maybe, to say about the young company in the "Pir" itself - її behavior is "more philosophical". Respectfully, Pushkin is one of the poorest people of his century, having caught the philosophical sensation and all the frivolous "povist" of Boccaccio, and the choice of the Italian humanist to cause the plague, through which the Decameron's succession was taken.
Significantly, koristuyuchis tsim respect, one furnishing, scho throwing the whole concept of "banquet under the hour of the plague" like "orgi rospach, tim zhakhlivishoy, chim merry". At the "Decameron" young ladies and gentlemen were chosen to spend an hour daytime rank. At Pushkin's p'єsі mi, we don't have a happy orgії - a memorial toast is made, two songs are sung ... No, we don't sing "understand" the sense and name the role. Vono refilled "movie's treasury, it became an order (in the meaning of" a banquet, a cheerful, trouble-free life, the hour of such a suspenseful dash"), but at the same time a moving template, "a ready-made thought." L.V.Shcherba, - I’m a smart one, that if the thought is ready, the thought is the essence of the thought as a dynamic process. Our language often helps us not to think, because it’s incomprehensible to us to understand that we don’t give more action, and wild, stereotyped judgement” (9). artistic creations"Movnі norms suspіlstva turn up to a singing choice of interpretations" (10). Let's try to go beyond the "singing selection" and marvel at the "Benchet at the hour of the plague", adhering to the principle of "the presumption of innocence". Prote is still in need of one more guard.
M. Tsvєtaєva is entirely right in one thing: the discussion of "Feast" can only be understood for one thing - "God - sin - holiness - є" (3), if you want to have a microcosm of a small tragedy. He sings no mercy to those who have the plague (cholera) in Pushkin’s hour as a punishment for sins (11) and that’s what we think, reading Pushkin. More precisely, we can think, remembering, how important is the role of playing the same role in "Boris Godunov". That and the very thesis about "punishment", and the parallel with "Godunov" need to be introduced (or brought).
In the story about the royal wickedness between them and the people, the roaming sense of natural dashing, who spitted the country, rises up to the legend about Irod, which is the transfer of the share of the king. Godunov, like before Irod, did not see what was necessary for God and died right on the throne. For the sake of analogy "Benket at the hour of the plague" Mav bi rozgortatisya for his biblical archetype. However, the text does not have any other direct statements, which are intrusive, and the first argument against the thesis of M. Tsvetaeva. In addition, the legend itself is adequate to Valsingam's banquet, it is easy to change.
Like a command, the name of Pushkin's p'yesi was pobuted " crilate word with the same sense - "Baltasarіv benket". Behind the biblical legend, the remaining Babylonian king Belshazzar ruled the banquet for an hour to cover the place with the Persians. The Babylonian gods were glorified at the banquet. misunderstood words. The Jewish righteous man and the prophet Daniel, who appeared at the banquet, explaining the meaning of these signs, that they foretold the death of that day to Belshazzar and his kingdom. Kara spit for those who "yogo's heart was broken and his spirit was baked to overflowing<...>rise up against the Lord of heaven<...>glorifying the gods of silver and gold, midnyh, zaleznyh, wooden and stone ones, you don’t sing, you don’t smell, you don’t understand: but God, in the hands of Your breath, that at Yakogo all your ways, you did not glorify "(The Book of the Prophet Danila 5; 20) , 23) It is easy to remember the rank of the heroes of the legend and the Pushkin p'esi (Daniil - the Priest) and the main motive of the villainy of the "kings" before God. However, Pushkin gives a different finale.
Continuing the parallel, let's note one more important point. Prophet Daniel was given the gift of making not only signs, but dreams and visions. At Pushkin's p'єsі, the Priest also stands in front of the head of the "reading" of Valsingam's lantern, as if it did not dawn on the mindless, they accept it like a beacon. Having read it, the Priest changed his appointment to the head of the banquet. Father, you need to think, the will of the Almighty.
Belshazzar buv "the titles on Teresa and knowledge are easy" (5; 27). Walsing todi is to blame for the names "important".
Yakby vin "important" in the eyes of Pushkin, whose hero would be spitted by Godunov's share of the Miserly face. Ale, why do you think this loader, why do you have problems, how does the Head (like a Priest?), and the originality of this decision? All the same, we are allowed to respectfully say what we will try to rob.
From the will of the author, we rely on the posters on the benches of young people, not knowing any sounds, no sounds (that and which? - Russian and English, because the p'esa was born in the "zmishany shlubu"). To that we listen to us in front, about what to go and how the reaction of those present.
Vіdkrivaє zastіllya molodik. Vіn to speak chervono, ornately about those who did not give as a lesson ("to that two days our scorching regіt glorified // Yogo rozpovidі") died їhnіy svіlny znayomy, pіshov near the cold underground life. You need to guess yoga. Garna bula people chi filthy - not to be said. It is emphasized that vin buv is a rabid merry fellow. Tsya akіst especially tsіnna nіnі, to that scho with minds trapilas shchos filth, "most boring minds" zammarilis. The gaiety of that hero - Jaxon, yogo is hot, povid hilarious, vodpovidi gostrі that respect<...>They unraveled the trouble "rozumіv. Such an axis of a rotten thing with minds to rob" an infection, our guest. ale vin change the tone from cheerful to bag:
Vin vibuv first
From our stake. Go to the Movchan
Mi vip'emo on yogo honor.
A young person easily pogozhuetsya s povagi to the "first violin", but a little bit of it is not hooked, wine is checked for fun. The head doesn’t mind, but to come to the new one, if you like, otherwise, not turning around, as if you’re going to, in the face of death there is such confusion, but in contrast, on the level of merriment from the depths taken into the soul of the tragedy of death. In order to lead me to the next one, I will propagate Measures to sleep "gloomily and lingeringly" one of the songs on the right side. Mary is sleeping.
The reaction to її pitiful song was not the same, as if it had cleared the Head. Possibly, only one, echoing important sounds with his heart. Luisa, admittedly, did not shy away from being "in the light of the earth, like some kind of towers" and dangling obstinately from the drive of all the windings:
Not in fashion
Now so pisni! But still
More simple souls: for the sake of Tanuti
In the eyes of woman's tears, she blindly believes them.
With a big head, maybe, there was no rubbish. For the most part, the spirit is cheerful, and sentimentality is unrewarding. The manner of conducting a banquet is not the vlashtov's new head. Vin did not sing the panegyric of Jaxon's gaiety. And we, stalking after him, glanced at him, succumbing to the humility of that word. Joy can be unsmiling. The second Pushkin's hero, Eugene Onegin, knowing if he said: "To some evil merriment, I can give a ghost." Otherwise, it seems, but I'm still "doing the course", I don't know the subtext, tobto. hooking behind the replicas of suspensefully significant ideas that were praised by the co-workers of Wilson and Pushkin. Go up to the figure of Jackson and nature yogo smіhu varto to be more respectful.
We respectfully, that Wilson has no hero with the nickname Jaxon. Garniy Wentworth bov Harry. Svіdome renaming can mean that the new name is closely related to the character of the vlasnik. Jaxon is the son of Jaka, Jack. IN English language tse im'ya means "skin, leather" people, ale vodnochas vіn - a saucy or paltry fellow, tobto. zukhvaliy, nahabniy, zukhvaliy, zhvaviy, grayly. The most close in terms of vimov to the name for us is Pokhidne - Jacksauce (Dzheksos) - outdated; translation - "nakhaba". Shakespeare’s play the jack with somebody, having become a phraseological turn, now we’ve become old, close behind us to our “play the heat” (abo thing) - fire over kim-nebud (sound out - evil), rob it like a hostility: in the next row - “play cohos "tobto. fool, introduce into oman, p_dnyati on smіh. Tim yourself, you might think, that not only Jackson with his collaborators "grave Jaka", but Pushkin with us, representing far from ordinary Jackson for "one of us", a simple merry fellow.
Why did the young man shout at the funeral toast for the respect of the spivtrapeznikiv (and ours)? On the fact that Jackson's roasts were delicious and spicy. Ponad those, smіh tsey alien philosophical dotepnostі, grey to the mind of the "enlightenment", tk. shattering the haze in the minds of people, not only simple, but also "glittering". In the understanding of Pushkin's hour, Jackson's laughter could be classified as "collapsible" laughter, "clean", shards of "folding" laughter - ce laughter of a satirist, scourge of pardons and wadi suspіlstva. In the article "About the satire and satire of Cantemir" V.A. Vono, according to V.A.<...>Lyudina, for example, I have the gift of gluzuvannya, may I live, I have a respectful character and a deep-thinking mind. In order to know the subject is ridiculous ... be able to look at it from the sides, and whom you need to think about and penetrating subtlety; in order to remember, who has that other character, which is the reason for the rules and understand the true ones, and then we will show it in the distance as funny, it is necessary for the mother to be clear and externally manifested about the speech, the sharpness of the warmth, the spirit of watchfulness and I live” (12). In the sphere of Jackson's contagious laughter, we can completely let go, all the most important manifestations about themselves and the world, morality and religion were drawn in, and they sounded "the importance of comedy" in the mouth of the merry people, from the important ones they became neither important nor unimportant, that are zabobons, pardons, funny for a healthy mind , tse y zrobilo yogo "minds and modi with a bat".
The rest of the words are from Pushkin's commentary on Voltaire. (Respectfully in the bows that Harry Wentworth is famous, among other things, with funny anecdotes, that Pushkin translates like "practically ridiculous" - the love of the genre of the mocking philosopher). Also, Jackson's armchairs can be called "Voltaire" as a whole. Stink to stand empty, but the spirit of their ruler, who ruled earlier with a banquet, is alive. Folding Pushkin's posture to the spirit was transferred to the Walsings.
Vin is fit to remember the merry fellow, who is for the sake of Jaxon's "foldable" laugh. For what? If only for those who follow Voltaire, the author of "Sing about the death of Lisbon", there would be a moment of osmiya of that same scumbag who spontaneously violently force people to burn, "before we are punished and rooted."
Chi evil sent by the giver of good things?<...>
Ale yak touch the creator, whose will is all good,
Batkivske kokhannya waving on mortals,
She herself їх stratify, scourge vtrativ rahunok?
Who conceived this deep understanding?
No, the creator of the perfection cannot create evil,
Not a moment to create anything, like wine - the creator of all the world.
Take meta, like її formulav Voltaire, in order to
Having accepted my vchennya,
Before the death of the graves, your mind is not tremtiv
I fought eternal torment.
In the context of "merry", to which the participants of the banquet go, one more Voltaire's thesis is significant: the Creator is not for that
Joy of commandments to hearts,
So that we are afraid of the eternity of sweating torments,
So that the torments of the locals were ill for us.
With such arrangements, it became clear, under the infusion of such ideas, the young man should not give reasons to be afraid of death, no sumuvat. Zvorotny bіk tsієї filosofії smіhu - vtrata spіvchutya to the people, we will die for confusion. Tsyu side svogo "navchannya" zdaєtsya, remembering Voltaire himself. At the dying vіrshi vіn he wrote:
Farewell! I'm violating
In that region, there are no gates;
Farewell forever, friends,
Whose heart is not filled with sorrow.
Because of the atrophy of the human race, yes, I don’t want to be in solidarity with the new Head. For the sake of mercy, they sing movchki, without clattering, remembering the memory of your sorrow, like Jaxon, like Voltaire, instantly spodіvatisya.
From the other side - like the Golovі youmu chimed bі and himself in some kind words, indebtedly to the merits of the deceased. Valsіngam vvazhav for better children for the formula "about the dead or good, or nothing." Having formed the figure of the zamovchuvannya, the Head to bring in the pershu note of the villain with the spirit of the merry fellow. There is no re-restriction, because All the same, they are obіtsyano axis-axis "to merrily turn around." And the axis of the road to the new one is going through the experience of "sights from the earth." Take the order of Mary's song. What is needed now is "sorrow among the merry people", what do you really want?
About Mary's song, it's like about "simple", "shepherd", "complaining", "sum of Scottish spirit". Idealization of antiquity, patriarchal vіdnosin, simple, natural feelings, humble faith - the main motives of English romantics, poets of the "lake school" - Wodward, Coleridge, South. However, in the same Sauty, Wilson's poem called out a sharply negative reaction. "Which is not stingy bulo, - having become overwhelmed with wine, - turn the plot to the plague at the great city? Os sho means - re-Germanize the Germans themselves" (13, 14). Otzzhe, as a thought of Sauti vvazhat dosit representative, not in tsikh poets it is required to shukati vіdpovіdі on the nutrition we have set. Ale and not at "Nimtsiv".
The Song of Mary at the hour of translation recognized a strong situation. The two remaining stanzas were written by Pushkin in a lingering tone from Wilson's text. "The first three are similar to the English original only in what is the same here and there, but in other words they talk about the church, the school, the field and the tsvintar" (6, p.604). For the character of the change, for the tonality and style of the song, it is more imaginative that Pushkin is oriented towards the whole song directly - the "colorful poetry" of English sentimentalism. Prihovane protistavlennya "Just pastushoї" pisni umonastroyu molodoї Lyudin bude zrozumіlіshe, Yakscho vrahuvati scho "for anglіyskogo sentimentalіzmu rotation od characteristic svіtskoї deіstichnoї fіlosofії to deyakih techіy neofіtsіynoї relіgії, pov'yazanih of People vіruvannyami, zokrema to" relіgії sericite "- Methodism" ( 15). The moment of controversy over the philosophy of Enlightenment in the poetry of "tsvintariv" is hardly a note to Pushkin.
The themes of the creations of which are directly communicated clearly behind the names. Young E. Jung sang "The Rest of the Day" and "Nichnye Rhymes about Death", R. Blair - therefore "Grave", R. Gray - "Elegy, written on a strong color", D. Harvey - "Think among the graves". It’s the same, that most of the authors are Scots, the priests are to occupy the family. D. Thomson became the son of a Scottish pastor, E. Jung became a pastor at 45 years of age. A commission from E. Jung sings as Scottish pastor R. Blair enters. Priest buv W. Dodd. Professor of Ethics at the Edinburgh University, one of the most brilliant people of his time, Wilson is unlikely to be able to sing. In yoga, names are named at the link with "Misto chumi" do not appear. Only "old Weather" was guessed, the author sing about the plague epidemic of 1625 (13, p. 349). Tse knowledge is important for us. Weather until the middle of the life of a severe puritanical rigorism. This poem is close behind the motives to the creations of "colorful" poets, permeated with the hospitable feelings of sin, bringing to light the frailty of human life. "Little London, suffocated by a pernicious infection, Weather sighs with a flicker at the scenes of crazy merriment on the edge of the grave, as if you had a chance to poster<...>Vіn tse merry - godlessness and grave sin, but life itself is only mournful way to death "- summarized by M.P.
Looking at the cob part of the benquet in this context, one might think that in the world of Golovi to carry out a stalking to merriment through the acute experience of the death of a person and the one who is on the new check beyond the threshold of death, attaching a complex of mutually related motives. Here and try to test the spirituality of the philosophical armor of Jackson's young followers, and hope for those who test the mysticism, to zahisnu zhorstkіst ("zhorstokіst") and then to appear, that the mind is weak for feelings, you can allow me not to think about death, to drive out all the fear people, but do not let the fear of nebutts, tobto. "remembrance" really doesn't help the sight of "trimming before the death of the graves". Luisa saw the cunning of the internal support for the razdratuvannyam. Vaughn tried to prevent the tear of feelings, tidy up her heart, christen yogo to "human" (how to designate three things in the head: "in my mind, I thought - judging by the words, human heart"). And here, as if for evil (like a spirit from a machine), they are black, like a devil, a black man, viz, entanglements with dead bodies. Luisa is unobtrusive, giving a hint to the Head to add his allowance:
Ale so - the lower one is weaker zhorstok,
I fear is alive in the soul, tedious addictions!
These words sound like a person who is skeptical about the philosophy of the champion, crying out from others, knowing them, knowing the truth, buttya. What kind of same? If the stench came from the same dzherel, the stars were drawn from the idea of a possible bachelor, then it is logical to turn for a commentary to the quiet "colorful" poets themselves. Of these, we choose one, and the very one who, behind the biographical tributes, gives up the little indistinct hero Wilson - Pushkin. Reasons for thinking about the topic at Valsingam buli (as we know the future) are straight forward - until the moment of the banquet of wines, having buried the matir and squad. These are the details of the cicavi as an understanding of the psychological state of Walsingham. Having survived the same tragedy, I was inspired by E. Jung's poem "Skargi, or Night thoughts about life, death and immortality." Representing the poet to the reading public, one of the Russian translators wrote that "after the death of his warriors, he was passionately loving, the spirit of yoga was oppressed after ten years to її troubles: English my natural yoga" (16). From the library of Pushkin, take a copy of the text from the French. Alas, it’s small, because Pushkin didn’t know the Russian translation and the great commentary of someone who was led by the freemason A.M. Kutuzov (17).
Formally, I sing a preaching to the expanse, to the savage admonitions to the young people Lorenzo. Axis yak characterizes yoga A.M. Kutuzov: "The person is one of the quiet ones who are called fun-loving. People who feel satisfied, and strive for the great honor of being named freethinkers and deist. Ring out and get busy with the stench with sensible fun <...>Smak їх thin and lower, which is the same name immortality, sky, hell, zbudzhuyut they have smіh that ogida" (italics by A.M. Kutuzov. - A.B.). Like Bachimo, Lorenzo was his own man in the company of beneficiaries, represented by Wilson and Pushkin. At the link with this, that young people should sing, and the Head declared "to merrily turn around," sing and cry thesis: "I don’t blame your merry people (that’s Lorenzo), but I’m trying to reiterate them." What do you confirm? Nasampered on the obvious shvidkoplennostі, kryhkostі, the fragility of life, tobto. on the knowledge that "the whole world is the grave." The joys of this world are illusory, and the pursuit of them is to rob a person as a slave of sensitivity. Just a glance from the grave gives a fair price to speeches, less than a constant thought over death "to bring us from the dust and bring us to a human being." And people lie down to shukati joys of the inevitable. Only faith relieves the fear of death, only one won’t talk to you about those that Yogo’s soul is immortal, that after death stepping into the “unlimited space and happy, firm earth of nature.” Eat meta vsієї - sleep a person immortal.
Now you can understand what stood behind the beasts of the Head to the song of Mary, what the carriage with the shimmers and "sleep" meant, pleading Luisa in incontinence, what was contrasted to Jaxon's laughter as the right basis of a person's fearlessness before death.
We come to unraveling the motives of Valsingam's behavior with a winding path, orienting behind the leading figures and ideas of the end of the 18th century - the beginning of the 19th century. And yet, it’s not ideal for Pushkin’s hero, it’s not easy, it’s not ascribed to your drama, which, perhaps, the people of Pushkin’s hour knew. It was necessary to use such a place, the witnesses of the co-workers, as if they would show that the pit that we destroyed was really a subject of interest, they knew and discussed it. In this plan, the super show of Pushkin's closest friends - V.A. Zhukovsky and P.A. Vyazemsky.
No one has a good word about Pushkin, ale wines, dumb to pray for the unknown Head, also provoking in a voice that "sounds the sounds of native songs with wild thoroughness." In the poetry of Homer V.A. Zhukovsky was hooted "wild madness with high, nasty and enchanting". The smut was in another - in "melancholy, yak is insensitive<...>everything penetrates, for melancholy<...>speaks in the very nature of the speeches of that hour of the world, in which everything is little life, plastically can in the present, but everything was miserable. and faith in immortality<...>she whispered her great, all-revitalizing breaths to no one” (12, p. 340).
The circle of mirkuvannya called out the voice of P.A. Vyazemsky. For yoga thought
V.A. Zhukovsky is right, but it’s not like that, even more so, Mr. Steel is right, as you know that only “Christian religion has gone into poetry and melancholy into literature.” Її the thought was vindicated by him like this: "The religion of the old times is nasoloda; <...>Our religion - suffering; suffering is the first to remain the word of Christianity on earth. From the Gospel it was also a duty to take the znevira into poetry - the elements, far away from the ancient world<...>Do not be an immortal soul, there will be no sumnivu, and tightness. Death is just a dream without awakening, that is wonderful! What is there to talk about here?". P.A. Vyazemsky, like a bachimo, defends the position, similarly appears in Pushkin's p'єsі young people, and makes it to the end: "The indelibility of the local life, once spent, through summarily, ale through inconsistency, worthlessness out, sensible, and nothing itself. Seneca answers, saying: "Why are they afraid of death? With us, we can't, with us, we can't." Axis of faith in the ancient world. And we have the following: "Death is the cob of everything. Here you involuntarily think" (12, p. 341, italics by V.A. Zhukovsky. - A.B.).
Not such a wild and disorganized company is betting under the wire of Valsingam, but in this whole moment, P.A. Vyazemsky. Yaka v_dpov_d V.A. Zhukovsky? (Vrahuymo, why did Pushkin send to you, and not to P.A. Vyazemsky, at the opening of "Mozart" and "Benket", that with his "translation" from Wilson, Pushkin was not more than satisfied, but yoga "reader" of satisfaction, putting "Plague" You can admit that Pushkin's mentor was not objective, moreover, he was ahead of the curve, because the "Scotch sum" was the subject of a lot of special thoughts - the Russian public of goiter was called by gleaming translations of "zvintarnyh" poets). "Good is your confession to the ancient world! As it is true, then involuntarily, as you say, you will think; involuntarily, you decide to dance, drink, have fun and sleep, so that you can turn around to this unbreakable dream, lay some malt floorings of a sumptuous, like a meta long-lived whole life<...>І є about what is there to sum up that, in front of him, it’s far from merehting far only this dream as a result<...>The whole tightness is that vin to marvel at life like a klaptik chogos<...>and marvel at the fact that, having buried your life in the tight boundaries of the heresny dust, you want to guess it with your mind, that you will prove your own from the same dust, behind the law of necessity, recognized by Yogo’s pride for freedom, and do not feed on eternal blood, like<...>Yogo would have broken it, that life is not a lottery ticket,<...>and the eternal stallion, which is gracefully bestowed on the free soul with love and the justice of saving God” (12, p. 349).
V.A.
(Yakscho not on yoga mistsi). Respectfully, the hero of the poet Wilson was not inspired in faith.
Moreover, having called out to a duel and having beaten a man, she allowed herself to make a priest. The whole episode of Pushkin is reminisced. Such prompts are not given.
Tse means that the Pushkin Valsingam has a folding on the right, lower on the English Head.
Z rozpovіddu Luїzi about pobachene in "snі" the exposition of p'єsi ends, the problematic field is set and the arrangement of diyovі individuals, yakі to speak in nіbi different language, in yih є one bedroom, but in a different way the word - "gaiety". At the focus of the tension there is a head to post, The head, in which to converge, it would have been used, unimaginable streams of meaning. You can’t be left as a commentator on other people’s speeches. Use yoga straight word.
On purpose, the reaction of a young person. I call you not directly to the soul of that one, having taken a banquet. Rolling up to the head, the wines could not help but turn around until the spirit of these many gatherings, commanded by Jackson:
Listen
Ty, Walsingam:<...>go to sleep
We sing, wilnu, I live sing,
I don't know the Scottish spirit,
And violent, bacchic song,
I will dip the people for a bowl.
Behind the tonality of the mov, a sharp "ti", it becomes clear that the authority of the Golovi is slowly trimmed: one more "volume" word and there will be a riot. Ale Walsingham vіdvazhny. “I don’t know such people” - proving wines, giving a clear understanding that the “bacchic” setting before life and death does not accept. The tension has reached the boundary and do not declare fault to the vіdraz (through whom) "but I'll sing the hymn to you // I'm honored by the plague," but the vibe of that pungent warmth, the school of which was banqueted by Jackson. A sharp turn to the usual early crazy fun with the joy of acceptance:
Hymn to the honor of the plague! listen to yoga!
Hymn to the honor of the plague! wonderful! bravo! bravo!
Walsingham is sleeping. They looked at the new public before the merry ones, felt it was close to what they wanted:
Ignite the fire, allemo kelihi
Drowning fun mind
I, having brewed benketi ta bali,
Let us glorify the kingdom of Chumi.
However, Pushkin chomus did not give any remarks about the reaction of the beneficiaries. It's only instructed that "the old priest come in." Yogo parafia shaves "him the stage", in which the company died.
Oskіlki vіdsutnіst Pushkinskoi remarks admit rozkid vіdgukovіv, marveling, such vysnovkіv schilyalis criticism. Behind the "true" versions, the Head hung up the idea of rebellion, which was blatant for young people, directed against the power of the Chumi and indirectly against God (18). According to the "accusations" - the same idea,
but it is interpreted as straight blues. It is in the fact that "we in the song - the apogee of the Feast - have already lost fear, that we are robimo - benket, we are robimo a gift, that we do not work in fear of God, but in the bliss of life" (3). Accepted in both versions
for the self-evident integrity of the hero's witness, the invincibility of his reconciliation, the stars, the strength, the energy of a vital viklik, is indestructible. This remaining moment is truly important, but yakbi sense Anthem tsim and seperate, then young people simply could not help shouting "bravo, bravo" and ... if only the rest of the words were p'esi. If the hero has no sumnіvіv, then there are not enough dramaturgical podstav for the parish of the Priest.
The better interpretation of the anthem of Valsingam by the chimal world was inspired by the wondrous bajans to ascribe to Pushkin something like a stranger to the world of culture. M. Tsvetaeva, for example, chanted in the anthem of the name "equal like in all light poetry there is no" experience of the bliss of misery. Tse shvidshe (not seeming at once about the power of poetic vyslovlyuvannya) is a bit like tyutchevska - "Let me skushtuvati iznischennya / / Zmishay with the dreaming world!". Vono is associated with the pagan component of Tyutchev's light perception, with the idea of creative chaos, which is alien to Pushkin's mind. It is showy that the logic confuses M. Tsvetaev to recreate the "trump line for goodness" in the anthem, zgidno z yakim "everything that I threaten with death", є "immortally, possibly, outpost". This row is about immortality - "as if not blues-nirsky, then obviously pagan." Philosopher L. Shestov joined right in front of the anthem. Behind yoga words, zhahlivishoї pictures, lower at "Pіrі", one cannot invent the most gloomy fantasy. "The human mind, maybe, is guilty of fear
and tremble in front of the all-powerful primar of all-powerful death. Whoever dares to look directly into the guise of an omnipotent element, which virivaet everything from us, is dearer to us. Pushkin sang, for he knew that there was a great mystery to you" (19).
about the immortal soul and eternal life. It is shown and about those, at what price it was purchased
the sins of the people, and death has a virvanized sting її, which is why the skin of the believer can marvel at the guise of death.
Zagalne, scho in both vislovlyuvannya - zdivuvannya in front of a sense of "bliss", love to death. It is marvelous that the very creation of people of the upper tier of culture, for they knew well that love was dying to death. About the new one, as it is said in M. Tsvetaeva's poem, "the priests sang us", zokrema, about those that death is life, and life is death. If you live your life "there", beyond the boundary of death, then the zealous of the faith will form the form of love until death itself. It is possible to ascribe honor to Pushkin, a wine-goer, only for the admitted religious indifference of the poet and the contemporary spirit of society, based on the enlightenment ideas of the 18th century.
The whole century, fiyno, richly "zabulo". Like a row of the poet of the 16th century "I'm dying because I'm not dying" variant if not "sleeping place" (20), then after the second century, if the reaction to enlightened rationalism called for the emergence of religious interests, the "spiritual" began to come to us. It turns out that the poetry of the "pastors", especially E. Jung, took away a strong trans-European (including Russia) resonance (15). The number of ideas of these poets has already vplinuv on V.A. Zhukovsky. Tsіkavo, scho N.M. Karamzin at the poetic comment about E. Junge, emphasizing respect for himself on the other side of the work of the English poet, yak was connected with the world of death.
You are a balm for the heart, you dry your tears,
Friendship with death, comrade you and us with life.
"Friendship for death" seems to E. Jung's richly variant idea about those who "we caress our life, and death is condemned by zayve". At the "Third Night" it wriggles in the right Anthem of Death, which is more to talk about one of the most important components of the Anthem of the Plague of Pushkin's Walsingham, below the text of Wilson. As it seems, when translating the song of Walsingham Pushkin, it was further translated into the original.
"Oh death! Don't be sorry to think about you not to bring me joyful joy? Death is a great keeper, with every noble thought and every kind of subtlety inspires people. , pracey, garlic and spontaneity, without it, all stench would be lost to a chimera. my soul, and the rest with my great Bat<...>. Death strikes, to heal us: we will end, we will stop, we will, panuyemo! we fly from our bonds and take heaven at our own mercy<...>Whose fear of the King is the King of the world "(17, p. 115).
If death is like that, then lead to it "unfortunate vipadki є friends." Let's put this panegyric "To the King of the World" with the anthem of the "queen" of the Plague and the striking stanza:
Є capture in battle,
I abyss gloomy on the edge,
I in the open ocean,
In the midst of the dirty winds, that raging darkness,
I in the Arabian hurricane,
I in the bottom of Chumi.
Everything that I threaten to perish,
For the heart of a mortal to melt
Nevimovni nasolodi -
Immortal, mozhlivo, outpost!
Right behind E. Jung, "everything that I threaten to kill" - "friends". People don’t see the positions on the border of death, but before you let them, the stench “melt”, open up beyond the border, and that’s just a “bail”, in the end, the kingdom of the right to salt. "Capture" in this mind cannot be expected to reach "bliss". This word conveys "things of the world awakening, ecstasy, suffocation, suffocation" (21). Overwhelming emotional tension is blamed for the one-hour experience of one's worthlessness and greatness. Behind E. Jung, my terrible elemental providence propoved his will to sinful people, like to sin. The strength of this anger is not small for the sense, as if a person is irrevocably hibna. Ale, you can’t be otherwise, to that “a person can be glorious and terrible, but forever absolutely evil, but absolutely blissful” (17, p. 70). The superhuman mass of natural phenomena is called not so bend down, as if straightening a person. "Chi did not all the verses sign the high spirit of the soul one by one, and swore to the wise? Chi did not inflict fire, wind, the ocean, the earth coward to you, like a diamond of a hard man, instill the truth in qiu?" - Vtovkmachuvav in the unbelievable Lorenzo E. Jung (17, p. 72).
Let's turn to the "trump line for goodness". Toil on the uvazi Pushkinim, obviously, immortality in God, and not in the senseless immortal part of the natural cycle, metampsychosis according to Heziod or "something like that" (22). The pathos of "make" it, before feeling immortal, is grounded not so on a sensible philosophical trick, "what is stitching" the rubbish butt, but in a strong experience in the fullness of an ecstatic camp, narodzhuvana martial arts with the elements, with its own power, turn people around. Such an exhausting emotional rage is a rіdkіsnі and that's only a "bail". Yakby, a good life developed from them, it would not show a little body, no heart. How "behind the string" the soul burns in the presence of the power, beauty, light of the Creator, how to come to the new one not fearful and slick, but transformed, ready to the intensity of the butt, impossible in earthly forms, like "happy one who is in the midst of the enchantment" of earthly life " knowing and seeing glimpses of innovation.
The religious component of Pushkin's hymn is not to be bothered by the reader, who has changed a lot since Pushkin's hours. As aesthetically and philosophically "perfected", the literature of the century of Enlightenment vanished from the new, and at the same time it was a sign of the eye, having opened up in the wild cultural massif, organic for Pushkin's thought, literary and problematic context. Pushkin himself put "a hundred years past" high. M.P. Pogodina, for example, writing: "I am in the soul of the impressions that the 19th century, in the 18th century at the ford." An indicator of "brud" (that is, viciousness, moral infamy,) bula, zokrema, the wide popularity of the licorice-sounding, ale-mantled Lamartine with yoga "Religious Harmonies" (23). The stroke is important in the aspects of our development, because in a link with a French poet, we need a lot of names: "Lamartine is more boring than Jung, but not my yogo glibini." In likeness to an English poet and preacher, one can stumble upon the genesis of Walsingham's song. For this understanding, it is necessary to recognize the moment of separation, that line, beyond which parallel "to separate".
Supporting a person is immortal, admonishing about the joys that a person is chasing on the solid earth of eternal life, E. Jung is trying hard to bring the unsafeness of earthly joys. Not only that, they stink in the face of thoughts in the face of death and themselves to shy away the person in front of her defenseless. The stench is incapable of sensitivity, opening the gate to the vices of pride, voluptuousness, greediness of luxury, and warmness, which accompanies fun, reconciles these vices with a dreaming conscience. A person is wise, a friend of honesty, it’s better to get out of the contagious world, to love blessedly assimilated, de-addicted to sleep, and the soul is happy with itself,<...>I believe in the nonsense of sowing life, and with my thoughts I stink "(17, p. 197). Chi following such a look at modern people that yoga "wisdom" Walsingam? Let's call, and finish the anthem with a call directly opposite ":
Father, - praise to you, Chumo,
We are not afraid of the dark grave,
We can't be beaten by your call!
Kelihi pіnimo amicably mi
I Divi-Troyandi p'mo poikh, -
Maybe... outside of Chumi!
Viyshovshi to the idea of immortality, having given a thorough yet, lower head, the basis for fearlessness before the Plague, to beat the Walsings sharp turn to "this is a lie of life," the place of the blessed affirmation of the cry "drink kelihi", tobto. to "joviality", to turn up to some kind of promise earlier.
Visznannya for E. Jung glibini not skasovuє, prote, those who are guilty of "tedious" tobto. Pushkin clearly sees the line, de "glibina" transforms into "hot places", has long been known "old words". It is visible to Pushkin's Head. Vіn disperse with the company of young people zі svіtospriynyattya, but zbіgaєtsya with them schodo "nudgi pіd hour of the plague." It would be, however, not safe haste to take lightness in tone in the evaluation of E. Jung's poetry for the manifestation of Pushkin's performance before " hot missions"Religious traditions. Let's say that the remark of the Anthem of Pushkin is to introduce the "old priest" into the day itself. With the old truths, another part of the p'esi, the stand of Walsingham and the Priest, will be tied.
The priest enters and immediately, not trying to get away from the situation, start talking. Tse means that you didn’t need a little bit and bachiti, enough for the very fact of “benchet”. But all the same, having spent like a wine on a banquette, on the tsyu street, on a yakіy ... no Chumi ?! Why can't we believe the words of a young man, let's say to Luiza: "our whole street / / Silently sheltered in death, / / Benketiv, not overwhelmed by anything. "(Supported by me. - A.B.). Axis Jackson is alive in another street and dead. "Our" street is like a michena, the plague is crushing. More than that.
The Priest himself does not think about the plague, does not say that terrible word neither Mary, nor Luisa, and the young man, remembering Jackson, speaks about "infection, our guest." Tilki Valsingam calling my guest a plague. Well, it’s true, even if it’s unsteady, you could call it a “fatal reaper.” Adzhe sing wine at the anthem, scho "Plague<...>flatter stubble bagatoi". Vіd її sickle and mow " fell style // For the speech, Pushkin himself may literally repeat the words about "early and priceless sacrifices", suggesting (on the sheet to P.A. .
"Infection", "guest" (often with an appendage - not safe), "fatal priestess" - a paraphrase of one and the same image - death. Z is a row - Chorni Vіz IZ Chorni Negro. At the sight of Wilson, in a p'єсі of some kind of ground rozpovidaєtsya about the fears of the plague, Pushkin does not give everyday realistic details that indicate the epidemic. With this method - the maximum weakening of the primary, physiological sense of "plague" - Pushkin uses signs of historical and mystic color. The new one has no riddles of the place, like the place of the city. What about?
E, as the remark explains, "Vulitsya. Nakrity steel. Spread of people and women who bank." You know, I sense a note from this remark - vіdguk, gra, "machine translation" of the phraseological turnover "It will be holy on our street." The situation was set not just holy, but "benchet", tobto. The author, it seems to us, that "justify" the beneficiation of the whole and the whole in order. But at the same time, at the same time, you know the skin of someone that “if you take it from the table, you won’t burn it again” (V.A. Zhukovsky). Young people "appeared at the feast of life", "feast at the meal of life", "stay at the holy life". "Benket" and "plague" - expressive images, phraseological synonyms of "life" and "death".
Let's turn to the final "bluesnir" stanzas of the "Hymn to the Plague", de pereahovuetsya "everything, everything that threatens death" - beating, ocean, hurricane. The number of words in Pushkin's poetry lie down to the type of phraseology "life" (24, p. 191). For example:
On the sea of life, de storms are so hard
Revisiting at the darkness my windshield of self...
Arabian hurricane - the heat of life, against Winter, tobto. Death. Through the image of the fire (half-light, heat, fuse) the temple of the world was bent, showing that the break was felt (24, p. 211). Until I “threaten death”, the Crimean ocean and the hurricane next zarahuvat wine, bliss, and kohanna.
Let our windy youth
Drown in youth and guilt.
The paraphrase is carried on oneself with an over-the-top strong urge for the p'esi. Through it, another text is created with a different, sometimes inverted, sense of a hundred percent of what happens with a direct, "simple" reading. We should be brought to the problematics of the p'esi: Pushkin's call to call is not the joy of the hour of the epidemic, but the sense of life of a person through inevitable death. Bo, following V.Khlebnikov's Vistula, "death is one of the sights of the plague, and, therefore, every life is a start and a spark is a benket for the hour of the plague" (25). If so, then young people lead a life of complete zvichayne, no particularly scandalous extravagance, which is between evil, they have no fun. What the hell, she stands as a symbol of death, tobto. vikonuetsya the same role, scho in the banquettes of a long time ago vikonuvav skeleton or the mummy of the deceased. According to Plutarch, "the Egyptians bring a skeleton on their banquet to tell them what to banquet, and soon the stench will be like that" (26). We don’t need to talk about anything, but having said a lot about what to the thinker, in the “Doslidy” there was a lot of things that were not our own, then those close to Pushkin. The order of the masses of Plutarch's butts was induced by Montaigne at the mirkuvannyah "About those who philosophize - tse mean to die." Montaigne hastily perekonuvav vchitisya die, vaccinate to death. New? It is even more important to say: "To remembrance about death means to remembrance about freedom. Whoever learns to die, learns to be a slave. Readiness to die ryat us in the face of some kind of order and primus" (27). That number has a church primus. In p'єsі tsey motive manifests itself in the irritating reactions of young people to the mastery tone and the power of the Priest. I can’t say that it was dictated by nothing more than spontaneity or lightness, I can’t have anything positive behind me. The priest does not sue the behavior of a private group of people, but the "spirit of the century", sue the positions of the century already, seemingly, not "fashionable". Offended by the parties to speak with different "moves", a dialogue of stupidity. On the right, Valsingam, who resisted the company with a benquet. And as at the finale of the Anthem of the wines, as if it were, “spreading over” to the її bіk, then the result of many more thoughts of the night, looking for the solution of the problem of “freedom to the primus” by a person, like, - let's say a quote from Pushkin's list, - "everything comes down on Sunday the dead." What do you want in this aspect for the rest, how do you take on yourself (according to the rules of versification) a special sense of the word of interest, the stanza of the Anthem of the Plague?
It’s almost as if you could say that the main text of the song was accompanied, following buy up the face, "receive and terrible at once", then the kintsy are added to them new, which calls out the din of emotions, zokrema and pozaestheticnyh:
I Divi-Troyandi p'mo poikh, -
Maybe... outside of Chumi!
Even in the lyceum period, Pushkin acquired the symbolism of "trojans" as a swedish kohannya, beauty of youth. Ale Vodnocha im'ya Rosa was wiser
im'yam girls of easy behavior (div. about St. Beve: "when you don't go to Rosie anymore, but sometimes you confess to vicious devotions"). In such a way, let's interpret Valsingam's words about "the caresses of a crooked, scarlet sweet creature" far behind the text.
From these components, the first ball of the metaphor "Divi-Trojandi" is formed - a paraphrase of a sensitive kohanny, which does not include "the sin of youth". The shocking effect is enough for the development of "moral censorship" (Pushkin), but it is clearly not enough for the tense vikliku that sounds in their rows.
Zvernemo respect for vіdtochennya, like Pushkin vіdokremiv "Possible" vіd "
outside the Chumi". It takes away, concentrating respect on the sharp, paradoxical,
create a shocking image, alien to the poets of the 18th century with its ancient landmarks, with a sense of relish, more than "acceptance" as a mind of the right art. The motor-driven image of divi zі deadly breaths of attitudes from literature, more than everything, ascetic, which developed from the first centuries of Christianity and taught about "ignorance of the world." My periphrastic color of light blue human body it was called "sickness," "soul-rolling," "draughter," "bondage," and so on. Letter of the 5th century Pallas
z gidlivistyu writing about the wildness of people (28). Pallas Pushkin is not known for a moment, but he knows Petrarch well. Dialogue of Petrarch "about contempt for the world" is filled with bodily sounds, called "plague" to the people, the very life of the people - the plague. From the ascetic point of the zor "hymn of life"
є have sensi "the anthem of the plague". To get rid of mani love to the woman, the hero of the dialogue bl. Augustine, having recommended to the clerk to show how the body should be laid out after death (29). Argument of repayments on the natural physiological reaction of trade. Walsingam, who knows how the lingering world is swaying "from the grave", leading his song to the same argument - and vodkidaє yogo ("p'emo dihannya ... outside of Chumi").
Guess now, what a cicavi image for us has already been vinicated from the p'єsі earlier, from the song of Meri: "do not stick out the dead mouth" - in front of the kohanom, which in his love "forget" about the Plague. And yet it is impossible not to recognize that the kiss of the Virgin-Rose is a direct cry to the ascetic "ignorance of the world."
The hymn is sung to the Movchans. It can be understood that the young company is profoundly spantelic, not in the mind or mind, nor laugh at the "author". That "nima scene" would be a forerunner of the remark, which would end the sentence, about the "deep thoughtfulness" of Walsingham. This roll call is important for us readers. It is unlikely that the participants themselves at the zastіllya at the Gіmnі zbentezhilo, really zmuslitisya zaslititsya. Three stinks later will persecute the Priest, and then we will recognize it as a "lighthouse" after pochuttiv Valsingam. A pause after the Anthem will diminish our respect for the Walsings. Maybe, stink and bully, like a lamentation, or bewildered wiguks, but you don’t “feel” them, all the boredom in yourself, in the thought, swayed forward in a voice,
The role of beneficiaries in p'єсі is exhausted. There are no more individual features, no names - the stench is angry in the "choir" (as a note of remarks: "a lot of voices", "a sprat of voices", "a woman's voice"). Two positions, Valsingam and the Priest, are left at the light of the Rampi, and the p'sa becomes attached to another genre - the genre of philosophical dialogue.
From the ancient hours until the new one, thinkers were sent to convey through the "author's split" a folding philosophical chi of religious thought. In this genre, having overcome the problems of Petrarch, who tormented him, dividing his "I" between a worldly person, a poet, and his philanthropist, bl. Augustine. Promovisto, in the context of everything in the past, and called the creation - "My mystery, or a book of roses about the knowledge of the world" (29). Under other names, the same couple in Pushkin's works, corrected for the next hour, I will similarly solve the problem.
Petrarch's "mystery" was revealed in conversation with the father of the church, in the presence of Truth that descended from heaven, and ordered the blessed elder to come to the aid of the poet in yoga "borinny". Bl.Augustin reached the poet's whim to "plague infect life". This thesis is denounced in the anthem of the Pushkin hero. For the rest of the sounds of the hymn, the envoy of Truth appears - "the old priest".
І the pastor of the church instruct us;
“Benket at the time of the plague”, like all the “little tragedies”, written by Pushkin at Boldin’s autumn, 1830 Tsej r_k for Pushkin was turning and in the creative, and in the special plan. Vіn having decided to make friends with Pushkin and become more appreciative of the fun, Boldin's autumn - residual separation from romanticism and transition to realism, completion of the bagatoric practice, the novel "Evgeniy Onegin", nebuval cardiary front, rozrahunak "zrachunok". deep awareness, high inspiration of the spirit, which has insinuated itself in various genres and canopies of literature. "Little Tragedies" by A.S. Pushkin - p'yesi for the theater. In the names - the day of the indestructible, an oxymoron: stingy is not a face, a stone is not to go with a guest, a banquet and a plague - two speeches are absurd, similar to Mozart and Salieri. This peculiarity of the name reflects, without a doubt, the idea of Pushkin's overhead. The main problem of yoga creativity is the problem of people. The “small tragedies” also have a problem: how in a critical situation they are left with people, how to save humanity in oneself, thinking not only about oneself, about one’s well-being. To the ruinous elements of stinginess, zadroshchiv, greed, fear, a person is guilty of resisting his good will. Tse problem of choice. An ominous drive for writing the tragedy is the cholera epidemic in Russia, which closed the poet in Boldin for three months. “Benchet at the hour of the plague” is a translation of a line from one of 13 scenes from the English writer Wilson “The Plague Place”. With whom Pushkinim shortened the kіlkіst diyovih osib , two original fragments are introduced: the songs of Meri and Golovya, in which, after all, there is a special sense for the playwright's reasoning. "Benket under the hour of the plague" - p'єsa, the idea that the skin people are worthy, as if they are alive in our hour. What is the plague for Pushkin? It's not just an epidemic. Tse elements, like a lamaє zvichnі wash life, threaten її safety, threaten to get to confusion. The resistance of the people to the elemental fear of imminent death is the theme of his work. The middle place is choked with plague. In response to the fear caused by a deadly disease, a sprat of young people and girls will run a banquet on the street. On the very cob, it is said that it is not the first time, and that the participants spit the first time - Jackson died. Fear, banquet under the hour of the plague and the death of Jackson - tse proponovanie surround p'esi. What do you see on the stage? The young man is making a toast to the riddle about the newly-departed "with a merry babble of glasses, with a wiguk, niby vin buv alive." Vіn block death, block evidence, if you want to see the obvious and inevitable nebezpeka. Jaxon is not a head, he's just a blather, a merry fellow. The day before yesterday, I'm alive - today I'm already dead. Mіzh death of Jackson and tsyogorіchnym banquet was not taken. Choose your heads to the cob. Vіn іnshiy, nizh reshta benketuyuchih. So yoga was taken away. Tse is a representative of the spiritual elite. Greater wisdom, more illumination, more distinctions as a specialty, lower comrades in charms, including the Young Man, as you wish, cherub him "superman", and not scum. Otherwise, young people do not get together in fear. Head to flatter your own position over the NATO, in the same way not to commemorate the terrible action. It looks like a young man with his toast bazhaє inject his head. Zovnіshno shnoblyvo wine, in fact, blatantly on the inconsistency of the behavior of the head of the borrowed plant. So, Walsingham on the cob is “gloomy”, “troubling” (in the words of Salieri about Mozart), moving, not to shine with a post-intelligence, yoga thoughts are engulfed by “infection” and we will send it with a haze. You want a young man who wants to change his life and behavior, be more daring. The approach is coming - the proposition of a sigh of a move - in fact, accepted by the Head of the call, and all with relief, they follow the will of the will (they have no will, they are paralyzed by fear). The head is true to its turmoil and melancholy. Jackson was not reprimanded in death, neither cheerfulness, nor warmness, nor firmness of spirit. Walsingam successfully survived the death of his mother and Kokhan's squad, because it hurts more, if you want to forget about the pain, then blame it here. Prodovzhuyuchi keruvati and bazhayuchi forget, ask Mary to sleep. Ale Meri actually sings about this new Matilda. Forget not far away, everything that was in the soul, swayed. Zbentezheniya head. Zbentezhennya prikhovuє wines for words. These are just words that do not express one’s thoughts, but call out to the beneficiaries, who are in control of the situation. Remain the words of the replica: Ni, nothing So do not confuse us among the merry people, How important, the heart of repetitions is the sound! - Purely the truth of what, listening to the song, Walsings did not cry a little (when they manage with themselves, but they manage). Meri pіd pіd hіsnі zahoplena podіyami, pro yaki spіvaє. Vaughn is simple-hearted, generous girl, kind-hearted, people, not like Louisa and other girls at the table. There is only one, who sings the grief of Walsingham, and reshta bachelor yourself that own fear. The stench of the hour її psnі do not zamislyuyutsya. I don’t need anything - the stench may come out. Dzvіn goblets, stukіt kukhlіv, kisses, cuddles. From whom do not take the fate of less Meri that Head. Mary, naimovіrnіshe, also has grief. She's all in her inner world. She came to the street banquet, so that you would not be alone before death. She sings to herself, wanting to have a life of neobov'yazkovo vtrata kokhanoy. Vaughn speaks and overcomes fear. Internal sense of її replicas about the fathers - to calm Valsingham. Meri does not react to anything or anyone, Crimea, but the rest is a stranger to her. It is reasonable to do it, to remember the mindfulness of the head in them. I like youma. Z ієї sympathy screams jealousy of Luїzi. Vaughn would like to calm down the Head, which would bring his love to the squad. Louise goes ahead with her remark to defame Mary in the eyes of the benefactors. Only the head does not fall for this reception. Vіn interrupt Luїza and she switches the respect of all to the new object. They appear as corpses. Tse litmus paper : who yak vporaєtsya z_ fear All, who benketue in a stupor in zhahu, Louise is not tired, The head is mobilized. Measure, apparently to your nature, to fight with fear, helping your neighbor. Vaughn in ruined fanning Luisa, b'є on the cheeks, to bring to you. Head їy give joy: "Throw, Mary, їy drive in disguise!" - Inheriting what, Meri has reached her goal: Louise has thrown herself. In the rest, I am not in the same mood, as if on the back of the power of fear. Meri, yaku benquetuyut slyly mocked, shoddy Luisa, blued її, stroked, embraced. The head does not shrink from the ironic respect for the "lower" and "zhortogo" heart. Moving, addictions do not relieve the fear of death. A young person, vbachayuchi at the behavior of the Head of the new vіdlivannya vіd obov'yazkіv, ask him to sleep "great, bacchic song", scho in the form of yoga bazhannu to cheer up, unfailingly on the mountain of grief. The purpose of this illustration is in the context of the colisma: the natovp will engage the poet. The one who is behind the development, is given peace of mind to become the spiritual waters of Natovpu. If you are on the right side of the road, natovp zmushu such a person, a "superman" and a poet, serve your lower interests. (NB: sometimes in the role of "natovpu" power acts. In 1830, the tsar himself, having pleased Pushkin to remake "Godunov" into a novel on the scale of Walter Scott.) І go out of the way: sings to serve the NATO and succumb to your will. The head of himself zdivovaniya, that with a rapt wondrous you came to polyuvannya before Rome and wine, writing a hymn in honor of the plague. Such hostility, that yakbi A young man did not ask to sleep, then the Head attached his own anthem. Deep and subtle behind the vdacheyu, he himself understands that the author’s verse is not good. Ale in the new one showed up more of the moment, more of the attack. “Vtopimo merrily mind,” - whoever stinks of the boules, they won’t demand more of them. Golovne - do not think. The consequence does not bother the check: The head goes to the glorification of the plague like a deadly problem, in the minds of which one can show goodness, look at the guests. “Everything, everything that I threaten with death, for the heart of a mortal, hide the inviolability of the salt - immortality, perhaps, an outpost.” Ale, the right courage is forever filled with love! There is nothing in the hymn. Piruyuchi take the anthem in honor of the plague from the hoards. Stink to have fun hysterically - even if there is nothing fun in the song itself. There is no head. It's fun that the stench trampled on everything that was respected by the saints. The stench was already ready for the scene with Mary. And then they won the theoretical confirmation of their rightness. Meri go inside yourself, do not take part in dancing and fun. The very moment spiritual fall Walsingama, let’s say about some wine later: “I’m embarrassing here ... I’m witnessing my lawlessness ...” The blind verses are being ordered, playing with the devil. The justice of which pardon is brought about by the appearance of the Priest. The position of the Priest is the third option to fight fear: pray. It is not vipadkovo vіn to come to the anthem at the anthem: burying the middle of death, a banquet at the hour of the plague, calling good is not just unethical, but unacceptable. Ale benketniks do not sip anyone and nothing, krim yourself with your own fear. About ce to speak choir replicas: “Vin meisterno about hell to speak! Go, old man, go your own way! The priest is reconsidering that the prayer will bring all after death to paradise and in heaven the stench will strike the lost souls. Vіn protest against sin, to that it is not only in the presence of God, but in itself as in the presence of people, serving the demons (not vipadkovo equal: “Nibi bіsi the perished spirit of the atheist torturing ...”). The head is forced to cross the ass. That recognizes Valsingama, the specialty of such a dossi bula is chained for those who are familiar with the significance of the role. Now the Priest is turning to this inner world: "Chi tse, Valsing?" The one who had been moving for a second had a Head, an explanation of this zdivuvannya. Vіn namagavsya panuvati natovpom, ensure success in the fight against fear with fun, kisses, wine, falls. Vin doesn’t want to turn around to himself, regardless of the priest’s call - it hurts more. Vidpovidaє youmu zuhvalo. Vin knows his own price, he knows that his behavior is not a wart of himself. Having spent an hour of the plague on the banquet, I’m more expensive for myself, having fallen too low in my eyes, that is “pіzno”. You signify your appointment until the priest calls out: “Go with the light, but curses be someone who follows you!” Why? To be deprived of benevolence or to go to pray - these two principles of difference approach to action. The other one does not come to the head, shards of wine, obviously, having spent two dear ones, matir that squad, having put faith in God. Piruyuchi praise the decision Golovi, stink heard yogo superechku zі Priest z poyuvannyam. The Head and the Anthem of the Plague lifted my living room to an ideological height, and as the Head went, having condemned them, the stench was left alone with its fear; ideny, merciful cry of death to pretend to be a banal piyatik (why is it true and є ...). Head podium p'esi - a replica of the Priest about Matilda. After her, the head rises - this is how the author signifies a cardinal change, the character’s departure will become another equal. From below, in the form of “love of power”, so that the spirit of yoga is spiritually cherished by the NATO, the spirit of yoga marno pragne there, the tragedy of life threw off the stars of yoga: “Where am I? Holy child of light! I’m running to you there, where my sun-kissed spirit can’t reach already ... ”Food is a demonstration of the fact that Walsingam has changed his mind, looked out of his masks and can think about those de yogo place. Lyubov helps youma until the death of his squad. Here is a roll call to Mary's song. Zhіnocha replica: “Vіn divine; I’m sorry about the retinue of the pohovanu”, - behind the snide, ironic-ironic intonation, there is a fear that the Head will leave. “Godly”, “marry” in this context - assessments, wyverny navivorit, which demonstrate the abnormality of the assessment criteria. The viraz of the scorching shutter is quiet, who banquets to the point that it comes from the Head, confirming our thought about them. The priest, not savagely respecting this replica, gives a “screaming” rank to the front of Walsingham: “Let’s go, let’s go ...” Walsingham gives the Priests affectionately and from deep suffering: “My father, for the sake of God, for me!” "For God's sake" is not just a Wiguk. Tse vector is changed, up to some priest pidshtovhuє yogo. The parting remark of the Priest is due to good-naturedness. Ale vіn ide, to pray anew, for there is no strength to decide in a new one. The rest of the bottom p'esi: “Benket trivaє. The head is filled with zanureniya at a deep thought. On no one, krіm Golovi, the appearance of the Priest did not spill. The one who came because of Valsingama. Through the new one, all the subdivisions of the “little tragedy” are seen. Tse is the central image. What is the Head thinking about? Shvidshe for everything, about those, how to fix them. You can’t follow the paths of the Priest: you’ve put faith in God, you don’t have the paths of beneficiaries: you can’t bow to the will of the NATO any more, you don’t want to serve the devil, go to yourself. But you can’t and don’t let your comrades in the charms, because, by virtue of your intellectual superiority of mind, you act for them. The stench believed you, pulled after him - you can’t throw them away. When the Priest appears, he is confused and confused: what do you know? The humanistic way of speech is sensitive and helps the neighbor to show it to the p'esi Meri. Nadzavdannya tsієї vistavi at my bachenni - zmusit people to think about choosing your way, your moral look at our important hour. An important hour to live in order to get rich with people. That is why the problem of such a choice was praised by Pushkin at one o'clock, to that we are out of trouble.
The piece "Benket at the hour of the plague" was written in 1930 in Boldin and instructed in 1832 in the almanac "Alcyona". For his "little tragedy" Pushkin re-arranged the lines from John Wilson's dramatic poem "The Place of the Plague". A plague epidemic in London in 1666 is beginning to break out among them. Wilson's work has 3 actors and 12 scenes, faceless heroes, among the most prominent ones is a pious priest.
At 1830 p. cholera was rampant in Russia. Pushkin came from Boldino to Moscow, sharpened by quarantines, to the name. The mood of the poet with sound will become the heroes of Wilson's song. Pushkin took from it the best passage and completely rewrote two interpolated songs.
genre
A cycle of several short dramatic urivkіv already after the death of Pushkin became known as "little tragedies". If the heroes don't want to die, that death in the presence of the plague may be inevitable. At "Pіrі pіd chas chumy" rhyming is less than the original songs of Pushkin.
Theme, plot and composition
Passion, as Pushkin depicts in my mind, is the fear of death. Before the faces of the inevitable death of the plague, people behave differently. Some people live like this, they don’t know death: they drink, love, enjoy life. Ale, death is guessing to himself, if from the dead you pass the street.
Others whisper for the sake of God, humbly pray and accept the will of God, including death. Such a priest, who entices the benefactors to spread around the huts and not defile the memory of the dead.
Still others do not want to be vshishny, stink in poetry, in songs they experience the bitterness of separation, they are reassured by grief. The whole way of the Scottish maiden Mary.
Quarters, like Walsings, do not submit to death, but overcome the fear of death with the strength of their spirit. It appears that one can be overcome with the fear of death, because overcoming the fear of death is the guarantee of immortality. Naprikintsi p'yesi zazhaetsya in his own way: the priest did not dare to change the beneficiaries on the head, the stench did not stick into the position of the priest. Tilki Valsingam deeply zamylyuetsya, ale, better for everything, not about those who made good wines, if not pishov for the priest, but about those who can and far resist the fear of death with the strength of their spirit. Wilson does not have the final remarks, but pushes Pushkin. The culmination, the moment of the greatest tension (the hvilinous weakness of Valsingama, which he had broken up to a pious life and to God), is not equal here, the roar, Valsingama's victorious path.
Heroes and image
The head hero is the head of the benquetu of Valsingam. Vіn smiliva lyudina, yak do not want to uniquite nebezpeki, and zustrichaetsya with her all the time. The waltzingam does not sing, but at night he sings the anthem of the plague: "Earth the battle, I gloomy on the edge..." , outpost! To bring up thoughts about the death of three years ago, the matir and the kokhan died not long ago, the squad does not worry about breaking their heads: “We are not afraid of the dark grave ...”
The head is marked by a priest - an instillation of faith in that piety. Vіn pіdtremuє on tsvіntarі vsіh, hto having spent relatives and being angry. The priest does not accept any other way of resisting death, but humble prayers, as if to allow the living, after death, to see the beloved souls in heaven. The priest conjures those who drink the holy blood of the Savior to interrupt the stingy banquet. Ale vin respect the position of the head of the benket, ask forgiveness from the new one for those who guessed you about the dead mothers and the squad.
A young man at p'єsі - instilled life and radiosity and energy of youth, which is not conquered by death. Piruyuchi zhіnki yavlyayut protilezhnі types. Sumna Meri goes to the tightness and anger, guessing a happy life in her own house, and Luisa is the name of her husband, even though she lakaetsya to the uncomfortability of a cart filled with dead bodies, like a lucky negro.
The image of this wagon is the image of death itself, and that messenger is a black person, like Luisa takes it like a demon, the devil.
Conflict
In this case, the conflict of ideas should not be brought up to a direct confrontation, the skin is left in its own way. Just think deeply about the internal struggle.
Artistic originality
The plot is mostly based on positions, but more and more and the main parts are in Pushkin's fold. Mary's song is a lyrical song about life, love, and impossibility to repair death. The song of the head reveals his male character. Vaughn - yoga life credo, yoga way to overcome the fear of death: "Father, praise thee, Chumo, We are not afraid of the dark grave..."
"Benket pіd chumi hour" analysis of creativity - theme, idea, genre, plot, composition, heroes, problems and other nutrition are discussed in this article.
History of creation
P'esa "Benket pіd h chumi" was written in 1930. in Boldin and was instructed in 1832. in the almanac "Alcyone". For his "little tragedy" Pushkin re-arranged the lines from John Wilson's dramatic poem "The Place of the Plague". A plague epidemic in London in 1666 is depicted by this poet. Wilson's work has 3 actors and 12 scenes, faceless heroes, among the most prominent ones is a pious priest.
At 1830 p. cholera was rampant in Russia. Pushkin came from Boldino to Moscow, sharpened by quarantines, to the name. The mood of the poet with sound will become the heroes of Wilson's song. Pushkin took from it the best passage and completely rewrote two interpolated songs.
genre
A cycle of several short dramatic urivkіv already after the death of Pushkin became known as "little tragedies". If the heroes don't want to die, that death in the presence of the plague may be inevitable. At "Pіrі pіd chas chumy" rhyming is less than the original songs of Pushkin.
Theme, plot and composition
Passion, as Pushkin depicts in my mind, is the fear of death. Before the faces of the inevitable death of the plague, people behave differently. Some people live like this, they don’t know death: they drink, love, enjoy life. Ale, death is guessing to himself, if from the dead you pass the street.
Others whisper for the sake of God, humbly pray and accept the will of God, including death. Such a priest, who entices the benefactors to spread around the huts and not defile the memory of the dead.
Still others do not want to be vshishny, stink in poetry, in songs they experience the bitterness of separation, they are reassured by grief. The whole way of the Scottish maiden Mary.
Quarters, like Walsings, do not submit to death, but overcome the fear of death with the strength of their spirit. It appears that one can be overcome with the fear of death, because overcoming the fear of death is the guarantee of immortality. Naprikintsi p'yesi zazhaetsya in his own way: the priest did not dare to change the beneficiaries on the head, the stench did not stick into the position of the priest. Tilki Valsingam deeply zamylyuetsya, ale, better for everything, not about those who made good wines, if not pishov for the priest, but about those who can and far resist the fear of death with the strength of their spirit. Wilson does not have the final remarks, but pushes Pushkin. The culmination, the moment of the greatest tension (the hvilinous weakness of Valsingama, which he had broken up to a pious life and to God), is not equal here, the roar, Valsingama's victorious path.
Heroes and image
The head hero is the head of the benquetu of Valsingam. Vіn smiliva lyudina, yak do not want to uniquite nebezpeki, and zustrichaetsya with her all the time. The waltzingam does not sing, but at night he sings the anthem of the plague: “You are captured at the battlefield, I am gloomy on the edge ...” The head is full of mortal insecurity: “Everything, everything that I threaten to kill, For the heart of a mortal, melt Nevimovna’s salt - Immortality is possible , outpost! To bring up thoughts about the death of three years ago, the matir and the kokhan died not long ago, the squad does not worry about breaking their heads: “We are not afraid of the dark grave ...”
The priest's head of opposition is an inspiration of faith in that piety. Vіn pіdtremuє on tsvіntarі vsіh, hto having spent relatives and being angry. The priest does not accept any other way of resisting death, but humble prayers, as if to allow the living, after death, to see the beloved souls in heaven. The priest conjures those who drink the holy blood of the Savior to interrupt the stingy banquet. Ale vin respect the position of the head of the benket, ask forgiveness from the new one for those who guessed you about the dead mothers and the squad.
A young man at p'єsі - instilled life and energy and the energy of youth, which is not conquered by death. Piruyuchi zhіnki yavlyayut protilezhnі types. Sumna Meri goes to the tightness and anger, guessing a happy life in her own house, and Luisa is the name of her husband, even though she lakaetsya to the uncomfortability of a cart filled with dead bodies, like a lucky negro.
The image of this wagon is the image of death itself, and that messenger is a black person, like Luisa takes it like a demon, the devil.
Conflict
In this case, the conflict of ideas should not be brought up to a direct confrontation, the skin is left in its own way. Just think deeply about the internal struggle.
Artistic originality
The plot is mostly based on positions, but more and more and the main parts are in Pushkin's fold. Mary's song is a lyrical song about life, love, and impossibility to repair death. The song of the head reveals his male character. Vaughn - yoga life credo, yoga way to overcome the fear of death: "Father, praise thee, Chumo, We are not afraid of the dark grave..."
