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.


         * The Book of Thel * 

       Uil'yam BLEJK
       perevod S.Stepanova

       Kniga Tel'

        DEVIZ T|LX

O tom, chto v yame, rasskazhet Orel
Ili  Krot otvetit slepoj?
I Mudrost'  v serebryanom est' li zhezle,
A Lyubov'  -  v chashe zlatoj?


Tel'

        I

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.

<O zhivotvornaya  voda! Zachem kuvshinki vyanut?
Il' chadam  sim udel -  raskryt'sya i opast'?
Ah! Tel' kak blesk vody, kak tayushchee oblachko,
Kak otrazhen'e, kak teni na zerkal'noj gladi,
Kak son mladenca, kak ulybka na lichike ego,
Kak vorkovan'e golubya, kak skorotechnyj den'.
Ah! Mne  b tiho lech' i tiho preklonit' glavu,
I tiho  vkusit' son smerti, i golosu vnimat'
Togo, kto predvecherneyu poroj po sadu shestvuet>.

I Liliya  Doliny,  blagouhayushchaya v raznotrav'e,
Otvetila prekrasnoj deve: <YA zhalkoe rasten'e,
Drozhashchij   stebelek - ya etot dol'nij lug
                             oblyubovala:
YA tak tonka, chto babochka, prisev, menya prignet.
Vse zh nebom  ne zabyta. Ulybkoj vseh Daryashchij
Prihodit  v dol i nado mnoj desnicu prostiraet;
<Vozradujsya, o Liliya Doliny, travinka tonkaya,
O deva tihaya lugov i ruchejkov!
Tebe dany odezhdy  sveta i manna utra,
Pokuda u  vody pod letnim solncem ne uvyanesh',
CHtob vnov' rascvest' v dolinah gornih>. CHto zh Tel'
                                         pechalit?
O chem vzdyhaet vozlyublennaya Tel' v dolinah Gara?>

Skazala tak ona i ulybnulas' ej skvoz' slezy.

Tel' otvechala: <O Deva mirno dyshashchej  doliny!
Sebya ty otdaesh' tomu, kto robok, slab ili bezglasen;
Nevinnogo pitaesh'  agnca - on tychetsya v molochnye
                                         odezhdy
I shchiplet  lepestki tvoi, a ty s ulybkoj smotrish'
I s nezhnoj  mordochki ego smetaesh' plevely.
Prozrachnost' medu tvoj sok daet, tvoj aromat
V travinke kazhdoj  luga otdaetsya,
Rodit v korove moloko i zherebca goryachego smiryaet.

A Tel' -  kak oblachko, rozhdennoe zarej,
Pokinu ya svoj tron zhemchuzhnyj  -  i kto menya
                                    najdet?>

<Vladychica  dolin! U Oblachka sprosi ty -
Ono rasskazhet, zachem ono blistaet v svete utra,
Zachem krasu svoyu vo vlazhnyj  vozduh tochit.
Spustis' zhe. Oblachko, pered ochami Tel' predstan'!>

Spustilos' Oblachko, a Liliya golovku naklonila,
Vernuvshis'  k svoim delam besschetnym i zabotam.

        II

<Ax, Oblachko! -  skazala Deva. - Proshu  tebya,
                                      otvet',
Kak ty ne ropshchesh'?  Ved' chas projdet - i ty navek
                                       ischeznesh';
Nachnem tebya iskat' i ne najdem. Ah, Tel' -
                                    kak ty:
No plachu ya, i plachu moemu nikto, uvy, ne vnemlet>.
Glavu zlatuyu Oblachko  otkrylo i zablistalo,
Spustivshis' s podnebes'ya pryamo k Tel'.

<O Deva, razve ty ne znaesh', chto nashi tabuny
P'yut  iz potoka vlagu tam, gde Luva konej svoih
                                      smenyaet?
I ty  skorbish' o tom, chto vskore ya ischeznu
Bessledno? Znaj zhe, k zhizni novoj, desyatikratnoj,
YA perejdu -  k lyubvi, k pokoyu i k vostorgu.
Krylami  ya kasayus', nevidimkoj, cvetov
                        blagouhannyh
I k deve yasnookoj, rose, v shater vstupayu divnyj.
Rydayushchaya  deva na kolenyah trepeshchet do zari,
Pokuda ne vosstanem my  vdvoem, chtob ne rasstat'sya
                                            bole
I vmeste cvety doliny  vvolyu napoit'>.

<Vot ono chto! Ah, Oblachko, ved' ya sovsem drugaya!
Brozhu  ya po dolinam Gara, vdyhayu aromat cvetov,
No ne poyu ih! YA shchebetu vnimayu  ptichek vol'nyh,
No ne kormlyu ih! Oni letayut i nahodyat korm.
No vse vokrug ne raduet menya - ved' ya ischeznu!
I skazhut: <Bez pol'zy prozhila ona svoj vek!
Il' razve posle smerti ona eshche chervyam posluzhit
                                    v pishchu?>

I Oblachko  na nevesomom trone otkinulos' i tak
                                       skazalo:

<O Deva  podnebes'ya! Stat' pishchej dlya chervej! -
Blagosloven tvoj zhrebij! Vsyaka tvar' zhivaya
Ne dlya sebya zhivet. Ne bojsya! YA pozovu syuda
CHervya iz sumrachnoj mogily. Ego poslushaj.
Pridi, o CHerv'! YAvis' vladychice razdumchivoj
                                     svoej!>
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.

<Ty  CHerv'? Ty simvol slabosti? Vozmozhno l'?
Na listike lezhish'  ty, kak ditya spelenutoe.
Ne plach' zhe, malen'kij! Ty dazhe govorit'
ne mozhesh'  - plachesh'.
I  eto CHerv'! Nag i bespomoshchen, rydaet -
Nikto ego ne slyshit, i mat' ego ulybkoj ne sogreet>.

I tut malyutku  uslyhala Glina, nad nim sklonilas'
I mlechnym  pitiem mladenca napoila.
Zatem na Tel' vzglyanula, potupiv ochi.

<Krasa dolin! Ne dlya sebya zhivem my!
Ty  vidish': ya nichtozhnej vseh nichtozhestv -
Temno v grudi moej i holodno.
No  Lyubyashchij  nizhajshih  glavu moyu eleem umashchaet,
Menya celuet, v odezhdy brachnye ryadit
I govorit: <Lyublyu  tebya, o mat' moih detej!
YA dal tebe venec, kotorogo sorvat' nikto ne mozhet!>

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: <Uvy mne! Ne znala ya ob etom nichego
YA znala, chto lyubit Gospod' CHervya, chto nakazuet
Stopu zlodejskuyu, posmevshuyu  emu sodeyat' vred;
No o tom, chto molokom i blagostnym eleem
CHervya on holit -  ne znala ya i plakala o tom,
CHto ya ischeznu, chto lyagu na lozhe hladnoj gliny>.

<Vladychica  dolin! Tvoi stenan'ya, - skazala deve
                                       Glina, -
YA slyshala  -  i prizvala ih dolu.
Ne vojdesh'  li. Vladychica, v moj dom? Dano tebe
                                        vojti
I vyjti  -  ne strashis'! Stupaj vpered nevinnoyu
                                      stopoyu>.

        IV

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:

<Zachem ne v silah Uho ne vnimat' sebe pogibel'?
Zachem raspahnutoe Oko emlet yad ulybki?
Zachem u Vek polno v kolchane strel, gotovyh k delu,
Kak voinov beschislennaya rat', sidyashchaya v zasade?
Zachem laskayushchee  Oko sulit dary i zlato?
Zachem yazyk vkushaet med goryachego dyhan'ya?
Zachem vse zvuki v ulitku tyanet Uho?
Zachem razduvshiesya Nozdri, trepeshcha, vdyhayut strah?
Zachem nezhnejsheyu  uzdoj priderzhan  pylkij otrok?
Zachem legchajshij  polog ploti nad lozhem nashej
                                   strasti? >

I Deva  sodrognulas', i s voplyami bezhala mest sih,
Poka ne vozvratilas' bez prepon v doliny Gara.

        KONEC




                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?

        THEL

        I

  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.

        II.

  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.

        III.

  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.

        IV.

  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


         * KOMMENTARII * 

        KNIGA T|LX

        "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

        PREDVARENIE

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.

        GLAS DIAVOLA

        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  <Poteryannyj  Raj>,  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.



        DOSTOPAMYATNOE VIDENIE

        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:

<Otkuda znat' tebe v svoej temnice chuvstv, chto v
                                 kazhdoj ptice,
V nebe krug chertyashchej, - skryt beskonechnyj Mir
                                 Blazhenstva?>

        PRITCHI ADA

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.
<Hvatit!> znachit <Perehvatil>.

        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.

        DOSTOPAMYATNOE VIDENIE

        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:  <Nikakogo  Boga ne videl ya, da i ne slyshal nichego v
konechnom chuvstvennom vospriyatii; no chuvstva moi vo vsem otkryli beskonechnoe,
i tak kak uveroval ya i utverdilsya, chto glas gneva  pravednogo  i  est'  Glas
Bozhij, to ne zabotilsya o posledstviyah, po pisal>.
        Togda ya sprosil: <Mozhet li tverdoe ubezhdenie v tom, chto veshch' takova,
sdelat' ee takovoyu?>
        On  otvetil:  <Vse  poety  uvereny  v  etom, i v eru Voobrazhen'ya sie
tverdoe ubezhdenie dvigalo gory; no ne mnogim dano hot' vo chto-to uverovat'>.
        Tut  vmeshalsya  Iezekiil':  <Filosofiya  Vostoka  uchila  dvum  nachalam
chelovecheskogo  vospriyatiya.  Odni  narody brali za pervonachalo odno, drugie -
drugoe; v Izraile my uchili, chto pervonachalom yavlyaetsya (kak ego imenuete  vy)
Poeticheskij  Genij, vse prochee - lish' ego proizvodnye; vot prichina prezreniya
nashego k Svyashchennosluzhitelyam i filosofam drugih  zemel'  i  narodov,  prichina
prorochestva  o  neizbezhnom  priznanii  vseh  Bogov proizvodnymi nashego Boga,
priznaniya ih dannikami Poeticheskogo Geniya. Imenno etogo tak goryacho zhelal nash
velikij Poet Car' David, imenno k etomu vzyvaet, govorya, chto  sim  povergaet
on vragov i pravit carstvami; i tak lyubili my nashego Boga, chto vo imya ego my
proklyali vseh Bogov okrestnyh narodov i obvinili ih v otstupnichestve. Otsyuda
chern' zaklyuchila, chto vse narody v konce koncov pokoryatsya Izrailyu.
        Sie,  kak i vsyakoe tverdoe ubezhdenie, sbyvaetsya: ibo vse narody chtut
Knigi Izrailya i voznosyat Bogu Izrailya - kuda zhe eshche pokoryat'sya?>
        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: <To zhe, chto i nashego grecheskogo storonnika Diogena>.
        I sprosil ya Iezekiilya, otchego on el navoz i  lezhal  stol'  dolgo  na
pravom i na levom boku. On otvetil: <Ot zhelan'ya probudit' lyudej k vospriyatiyu
beskonechnogo;  tak  postupayut  indejcy  severo-amerikanskih  plemen  -  da i
iskrenen  li,  kto  dejstvuet  protivu  svoego  poeticheskogo  geniya,  sirech'
sovesti, vo imya siyuminutnyh pokoya i udovol'stviya>.

        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.

        DOSTOPAMYATNOE  VIDENIE

        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: <Ne est' li Gospod' edinstvenno ZHivodavec?> Otvechu: <Gospod'
lish' Tvoryashchij i Sushchij v CHelovekah>.
        |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: <Ne mir prishel YA prinesti, no mech>.
        Messiya, sirech' Satana, ili Iskusitel', ot veku  pochitalsya  odnoyu  iz
pervoosnov, koi sut' nashi |nergii.

        DOSTOPAMYATNOE  VIDENIE

        Pristupil  ko  mne  Angel  i  vozopil:  <O  zhalkij bezumnyj otrok! O
koshchunnik! O tvar' smerdyashcha! Odumajsya! Geennu Ognennuyu ugotovlyaesh' ty sebe  v
Vechnost', sleduya stezeyu sej>.
        YA skazal: <Tak ne soizvolish' li ty pokazat' mne vechnyj zhrebij moj, i
vmeste my posmotrim; a tam i uvidim, tvoj zhrebij zavidnee ili moj>.
        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: <Davaj predadim sebya
pustote sej i posmotrim, est' li i zdes' Providenie. Esli ne  hochesh',  to  ya
odin>.  A  on  otvetil:  <Ne  pytaj Gospoda, otrok, i otsyuda uvidim my skoro
zhrebij tvoj, kak tol'ko rasstupitsya t'ma>.
        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: <Mezh chernym i belym paukom>.
        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.  Nak