Enough’s enough: don’t wait, don’t hope; My wretched people, scatter! Fall into space and shatter, Year upon tormented year.
Beggarly, will-less age. Permit me, oh my motherland, To sob in your damp fatuous freedom To weep amid your empty steppes: –
There along the hunching plain – Where flocks of lush green oaks stand, Rippling, raised up in a cone To the swarthy leaden clouds above.
Where panic snarls across the steppe, Rising like a one-armed bush, And whistles loud into the wind Through its ragged branches.
Where from the night there stare into my soul, Looming over chains of hills, The cruel yellow eyes Of your mindless tavern lights –
Where the angry rut of deaths and plagues And waves of sickness have passed by – Hasten thither, Russia, disappear, Be swallowed up in the abyss.
by Андрей Белый (Andrei Bely) a.k.a. Бори́с Никола́евич Буга́ев (Boris Nikolaevich Bugaev) (July 1908) translated by Bernard Meares
Отчаянье
З. Н. Гиппиус
Довольно: не жди, не надейся – Рассейся, мой бедный народ! В пространство пади и разбейся За годом мучительный год!
Века нищеты и безволья. Позволь же, о родина мать, В сырое, в пустое раздолье, В раздолье твое прорыдать:–
Туда, на равнине горбатой,– Где стая зеленых дубов Волнуется купой подъятой, В косматый свинец облаков,
Где по полю Оторопь рыщет, Восстав сухоруким кустом, И в ветер пронзительно свищет Ветвистым своим лоскутом,
Где в душу мне смотрят из ночи, Поднявшись над сетью бугров, Жестокие, желтые очи Безумных твоих кабаков,–
Туда,– где смертей и болезней Лихая прошла колея,– Исчезни в пространство, исчезни, Россия, Россия моя!
Июль 1908
Additional information: Бори́с Никола́евич Буга́ев (Boris Nikolaevich Bugaev) better known by the pen name Андрей Белый (Andrei Bely or just Biely) was a Russian novelist, Symbolist poet, theorist and literary critic. He was a committed anthroposophist and follower of Rudolf Steiner. His novel Petersburg (1913/1922) was regarded by Vladimir Nabokov as the third-greatest masterpiece of modernist literature. The Andrei Bely Prize (Премия Андрея Белого), one of the most important prizes in Russian literature, was named after him.
Bely, who changed his name from Bugayev, was a distinguished theorist and a leading writer in the Symbolist movement. The son of a professor of mathematics at Moscow University, he graduated there himself in mathematics in 1903. Bely’s intellectual interests ranged from mathematics to German philosophy and literature, to Dostoyevsky, to music, to the anthroposophy of Rudolph Steiner, to the mystical clash between Western civilization and the occult forced of the East. A disciple of both Nietzsche and the Russian philosopher Vladimir Solovyov, he was the author of the extraordinary, innovative novel Petersburg (which has been translated into many languages), numerous prose works, collections of poems, and a celebrated trilogy of memoirs that is a primary document of the intellectual life of the Silver Age. For his imaginative experimentation with the Russian language he is comparable only to James Joyce in English.
Without the impetuous, contradictory, provocative figure of Bely it would be impossible to imagine the intellectual atmosphere of the pre-Revolution times. Together with Aleksandr Blok he summoned the Revolution as a retribution for the collapsing tsarist regime; when it took place, he first perceived it as the beginning of the spiritual and religious renaissance of all humankind. He possessed an unusually brilliant gift for improvisation and innovation, but this led sometimes to a glibness in his writing. Most of Bely’s verse has not stood the test of time. In his sometimes childlike and naïve outbursts, combined capriciously with profound erudition, Bely was defenselessly sincere and appears like Pushkin’s (echoing Cervantes’s) “knight of sorrowful countenance” in the literature of his time.
Biographical information about Bely, p.89-90, ‘Twentieth Century Russian Poetry’ (1993), compiled by Yevgeny Yevtushenko (ed. Albert C. Todd and Max Hayward) , published by Fourth Estate Limited by arrangement with Doubleday of Bantam Doubleday Dell Publishing Group Inc. (transcribed as found in the original text).
A capricious, avaricious mind – Like fire, the Russian mind is dire: Irrepressible, lucidity for hire, So gay – and gloom will always find.
Like an undeviating needle, It sees the pole in ripples and murky still; From abstract daydreams in life’s cradle It shows the course for timorous will.
The way an eagle sees through fog It examines all the valley’s dust, I will reflect sensibly about the earth While bathing in dark mystical must.
by Вячеслав Иванович Иванов (Vyacheslav Ivanovich Ivanov) (1890) translated by Albert C. Todd
Русский ум
Своеначальный, жадный ум,- Как пламень, русский ум опасен Так он неудержим, так ясен, Так весел он — и так угрюм.
Подобный стрелке неуклонной, Он видит полюс в зыбь и муть, Он в жизнь от грезы отвлеченной Пугливой воле кажет путь.
Как чрез туманы взор орлиный Обслеживает прах долины, Он здраво мыслит о земле, В мистической купаясь мгле.
A recital of the poem by Pavel Besedin which requires you to go to YouTube to hear.
Additional information: Vyacheslav Ivanovich Ivanov (Вячесла́в Ива́нович Ива́нов) who was born 28 February [O.S. 16 February] 1866 and died 16 July 1949 was a Russian poet and playwright associated with the Russian Symbolist movement. He was also a philosopher, translator, and literary critic.
Akhmatova had a dim view of him as, aside from trying to persuade her to leave her husband Nikolay Gumilyov, “…Akhmatova indignantly recalled that Ivanov would often weep as she recited her verse at the turreted house, but would later, “vehemently criticize,” the same poems at literary salons. Akhmatova would never forgive him for this. Her ultimate evaluation of her former patron was as follows, “Vyacheslav was neither grand nor magnificent (he thought this up himself) but a ‘catcher of men.'”
Extraordinarily erudite, Ivanov was educated in philology and history at the universities of Moscow, Berlin, and Paris. He wrote poems beginning in childhood and was first published in 1898. His first two collections, Kormchie zviozdy (Pilot Stars) (1903) and Prozrachnost’ (Transparence) (1904), were published while he was traveling in Greece, Egypt, and Palestine. He was immediately recognized as a leading Symbolist poet.
Ivanov’s poetry was majestic, solemn, and declamatory, more like the odes of the eighteenth century studded with erudite references to the classics. All of his writing was about art, whose purpose he saw as the creation of spiritual myths in a religious-mystical, collective activity.
Beginning in 1905 his apartment in St. Petersburg, known as “The Tower,” was the center of communication for poets, artists, scholars, and scientists, who met every Wednesday for their celebrated gathering. An insight into his worldview can be gained by realizing that during the worst times of the terrible upheaval of the Civil War he could be found working on his dissertation about the cult of Dionysus, which he defended in Baku in 1921.
In 1924 Ivanov emigrated to Rome, where he remained for the rest of his life, aloof and disengaged from émigré life and politics.
Biographical information about Ivanov, p.14, ‘Twentieth Century Russian Poetry’ (1993), compiled by Yevgeny Yevtushenko (ed. Albert C. Todd and Max Hayward) , published by Fourth Estate Limited by arrangement with Doubleday of Bantam Doubleday Dell Publishing Group Inc. (transcribed as found in the original text).
You, who loved me with the deceptions Of truth – and the truth of lies, You, who loved me – beyond all distance! – Beyond boundaries!
You, who loved me longer Than time – your right hand soars! – You don’t love me any more: That’s the truth in six words.
by Марина Ивановна Цветаева (Marina Ivanovna Tsvetaeva) (12 December 1923) from Uncollected Poems translated by David McDuff
Ты, меня любивший фальшью…
Ты, меня любивший фальшью Истины – и правдой лжи, Ты, меня любивший – дальше Некуда! – За рубежи!
Ты, меня любивший дольше Времени. – Десницы взмах! Ты меня не любишь больше: Истина в пяти словах.
The poem recited by the Russian actress Alla Demidova
Additional information: The final line translates more accurately as ‘(the) truth in five words’. ‘You, who loved me – don’t’ is as close as I can, clumsily, get to five words (although you could use ‘anymore’ instead of ‘any more’ too) for the penultimate line while maintaining the structural consistency of the translator’s preceding lines. Then again it’s easy to be a critic. This is David McDuff‘s professional translation so ignore my amateur criticisms – I just found some of the translation choices he made unusual.
Some rose from the underground, Some from exile, factories, mines, Poisoned by suspicious freedom And the bitter smoke of cities. Others from military ranks, From noblemen’s ravished nests, Where to the country churchyard They carried dead fathers and brothers. In some even now is not extinguished The intoxication of immemorial conflagrations; And the wild free spirit of the steppe, Of both the Razins and the Kudaiars, lives on. In others, deprived of all roots, is The torn fabric and sad discord of our days – The putrefied spirit of the Neva capital, Tolstoy and Chekhov, Dostoyevsky. Some raise on placards Their ravings about bourgeois evil, About the radiant pure proletariat, A Philistine paradise on earth. In others is all the blossom and rot of empires, All the gold, all the decay of ideas, The splendor of all great fetishes, And of all scientific superstition. Some go to liberate Moscow and forge Russia anew, Others, after unleashing the elements, Want to remake the entire world. In these and in others war inspires Anger, greed, the dark intoxication of wild outbursts – And in a greedy pack the plunderer Afterward steals to heroes and leaders In order to break up and sell out to enemies The wondrously beautiful might of Russia, To let rot piles of wheat, To dishonor her heavens, To devour her riches, incinerate her forests, And suck dry her seas and ore. And the thunder of battles will not cease Across all the expanses of the southern steppes Amid the golden splendor Of harvests trampled by horses. Both here and there among the ranks Resounds one and the same voice: “Who is not with us is against us!” “No one is indifferent, truth is with us!” And I stand one among them In the howling flame and smoke And with all my strength I pray for them and for the others.
by Максимилиа́н Алекса́ндрович Воло́шин (Maksimilian Voloshin) (22 November 1920) from the cycle ‘Strife‘ with Wrangel Koktebel, Crimea translated by Albert C. Todd
Гражданская война
Одни восстали из подполий, Из ссылок, фабрик, рудников, Отравленные тёмной волей И горьким дымом городов.
Другие — из рядов военных, Дворянских разорённых гнёзд, Где проводили на погост Отцов и братьев убиенных.
В одних доселе не потух Хмель незапамятных пожаров, И жив степной, разгульный дух И Разиных, и Кудеяров.
В других — лишённых всех корней — Тлетворный дух столицы Невской: Толстой и Чехов, Достоевский — Надрыв и смута наших дней.
Одни возносят на плакатах Свой бред о буржуазном зле, О светлых пролетариатах, Мещанском рае на земле…
В других весь цвет, вся гниль империй, Всё золото, весь тлен идей, Блеск всех великих фетишей И всех научных суеверий.
Одни идут освобождать Москву и вновь сковать Россию, Другие, разнуздав стихию, Хотят весь мир пересоздать.
В тех и в других война вдохнула Гнев, жадность, мрачный хмель разгула, А вслед героям и вождям Крадётся хищник стаей жадной, Чтоб мощь России неоглядной Pазмыкать и продать врагам:
Cгноить её пшеницы груды, Её бесчестить небеса, Пожрать богатства, сжечь леса И высосать моря и руды.
И не смолкает грохот битв По всем просторам южной степи Средь золотых великолепий Конями вытоптанных жнитв.
И там и здесь между рядами Звучит один и тот же глас: «Кто не за нас — тот против нас. Нет безразличных: правда с нами».
А я стою один меж них В ревущем пламени и дыме И всеми силами своими Молюсь за тех и за других.
The poem, in it’s original Russian form, recited by Boris Chenitsa.
Addition information:Voloshin‘s poem – published on the centenary (plus one year) of the poem’s creation!
The ‘with Wrangel’ mentioned in the poem’s accreditation I believe refers to Pyotr Wrangel who was a Russian officer of Baltic German origin in the Imperial Russian Army. During the later stages of the Russian Civil War, he was commanding general of the anti-BolshevikWhite Army in Southern Russia. After his side lost the civil war in 1920, he left Russia. He was known as one of the most prominent exiled White émigrés and military leader of the South Russia (as commander in chief).
Razin refers to Stepan (Stenka) Razin (ca. 1630 – 1671), a Don Cossack who led a peasant rebellion in 1670 – 1671. Celebrated in folk songs and folktales, he was captured and publicly quartered alive.
According to my book’s notes “Kudaiar refers to a legendary brigand celebrated in folk songs”. However translating it myself from the Russian root Кудеяр it is actually better Latinised/transliterated to Kudeyar regarding a Russian legendary folk hero whose story is told in Nikolay Kostomarov‘s 1875 novel of the same name. It should be noted there were apparently several Cossack robbers who adopted this name. In a letter to tsar Ivan IV a Muscovite boyar, from Crimea, reported that “there is only one brigand left here – the accursed Kudeyar“. The name is apparently Persian, composed of two elements standing for “God” and “man”.
The Neva capital refers to St Petersburg. Its location on the Neva River was the constant feature of the capital, whose name was changing from St Petersburg to Petrograd to Leningrad during the era.
Koktebel is an urban-type settlement and one of the most popular resort townlets in South-Eastern Crimea. It is situated on the shore of the Black Sea about halfway between Feodosia and Sudak and is subordinated to the Feodosia Municipality. It is best known for its literary associations as Voloshin made it his residence, where he entertained many distinguished guests, including Marina Tsvetayeva, Osip Mandelshtam, and Andrey Bely (who died there). They all wrote remarkable poems in Koktebel. Another prominent literary resident of Koktebel was Ilya Ehrenburg who lived there circa 1919 while escaping from anti-Semitic riots in Kiev.
Voloshin, whose real surname was Kirilenko-Voloshin, was born into a noble family that included Zaporozhskie Cossacks and Germans Russified in the seventeenth century. He studied law at Moscow University, though he was unable to complete a degree because of his participation in student protests in 1898. He continued to study extensively in Paris from 1903 to 1917 and traveled throughout Europe and Russia. Voloshin settled in Russia for good in 1917, just before the February Revolution, and spent the rest of his years in Koktebel in the Crimea.
Voloshin always stood alone against literary currents and intrigues. The hospitality of his home in Koktebel, which has been turned into a museum, was open to all; during the Civil War both a Red leader and a White officer found refuge in it. Voloshin’s position was neutral but not indifferent, for he condemned but the excesses of the Red Terror and the bloody actions of the White Guards. His response to the Revolution, however, never slipped into spite or petty argument or pessimism, as did the opinions of many of his literary colleagues. His response was much like Aleksandr Blok’s poem “The Twelve” (see page 71), in which a white apparition of Christ rises above the Red Guards marching through a blizzard.
Voloshin based his writing to a large extent on French poetic models, but in his best works – particularly in the Civil War period – he freed himself from literariness and plunged into the maelstrom of Russian events. In these poems he tried hard to stand above the conflict, “praying for the one side as much as for the other”. Nevertheless, his sympathies were not on the side of obsolete tsarism but with the future of Russia, its people, and its culture. His celebrated poem “Holy Russia” was misinterpreted by Proletkult critics as anti-Bolshevik; its lines “You yielded to passion’s beckoning call / And gave yourself to bandit and to thief” refer not only to the Bolsheviks but to the gangs of anarchist-bandits who roamed through Russia. Voloshin’s interpretation of Russian history is controversial, subjective, and sometimes mystical, but it always conveys an undoubting faith that Russia will emerge from its fiery baptism purified and renewed.
By the time of his return to Russia from Paris in 1917, Voloshin had become a sophisticated European intellectual, more philosophical, and more socially and historically minded. Enormous intellectual and artistic daring was needed for him to call Peter the Great the “first Bolshevik.” After his return, his poetry became viewed by Soviet critics with dogmatic narrowness and in the latter years of his life went unpublished. A single-volume Soviet edition of Voloshin’s work in 1977 unfortunately made him appear an aesthete, not the chronicler of the civil war of Russia. Yet it was in the latter role that he grew into a great poet; indeed, a series of definitions from his poem “Russia” could serve as a philosophic textbook for the study of the nation’s history. Voloshin made himself a great poet by never succumbing to indifference, by his understanding of the historical laws of a social explosion, and by his courage to bless and not to curse.
Biographical information about Voloshin, p.33 – 34, ‘Twentieth Century Russian Poetry’ (1993), compiled by Yevgeny Yevtushenko (ed. Albert C. Todd and Max Hayward) , published by Fourth Estate Limited by arrangement with Doubleday of Bantam Doubleday Dell Publishing Group Inc.
Rambling At The Bridge Head 
You must be logged in to post a comment.