HUNGARIAN STUDIES 11. No. 1. Nemzetközi Magyar ... - EPA
HUNGARIAN STUDIES 11. No. 1. Nemzetközi Magyar ... - EPA HUNGARIAN STUDIES 11. No. 1. Nemzetközi Magyar ... - EPA
54 LÁSZLÓ K. GÉFINwhich is another carmen amoebaeum, a poetic contest in which Virgil isreworking conventional themes derived from Theocritus. Radnóti is writing inLager Heidenau in Serbia where he and the remnants of the forced labor unitwere transported to work in the nearby copper mines, enduring hardships notunlike those inflicted on the inmates in the death camps. The only implicitconnection in the two poems may be between the bucolic scene, a kind ofparadisal spot described by Virgil's Daphnis calling on Meliboeus to join him:"hue ipsi potum venient per prata iuvenci, / his viridis tenera praetexitharundine ripas / Mincius, eque sacrant resonant examina quercu" (11-13)[here your cows will come across the meadows to drink, here the river Minciusfringes its green banks with waving reeds, and from the sacred oak tree swarmhumming bees] and the anti-pastoral scenery around the camp. The poet callsattention to the fact that the wooden fence surrounding the barracks, fringedwith barbed wire, is made of oak, the now desecrated tree of the god, whichin this metamorphosis has appropriately become "savage" ("a szögesdróttalbeszegett vad / tölgy kerítés"). The poet recognizes his own dehumanization -"férgek közt fogoly állat" [a captive animal in the midst of vermin] as he callshimself - who writes in the way he lives, "Ékezetek nélkül, csak sort sor alátapogatva, / úgy írom itt a homályban a verset, mint ahogy élek, / vaksin,hernyóként araszolgatván a papíron" [Without putting in the accents, justgroping line after line, I'm writing this poem here the way I live, in darkness,half-blind, inching my way across the paper like a caterpillar]. Among thesleepers in the barrack only the poet is awake, alone vigilant and conscious ofthe end while also hoping for a miracle, perhaps the intervention of a god asforetold by the prophets. However, the prevailing tone and sense are those ofa profound resignation, of hovering between life and death, recalling thesensation of displacement in the First Eclogue as he tells the wife, "nem tudokén meghalni se, élni se nélküled immár" [I can neither live nor die withoutyou].The reappearance of the prophet in the Eighth Eclogue in the persona ofNahum, whose voice prophesied the destruction of Niniveh, would seem toanswer the expectations of the poet in Töredék overwhelmed by too muchhorror. At the end of the dialogue between the Poet and the Prophet, the latter,who identifies himself as Nahum, urges the Poet to join forces with him andproclaim the coming of the new era promised by "the young rabbi whofulfilled the law"; "Űtrakelünk, gyere, gyűjtsük / össze a népet, hozd feleségeds mess botokat már. / Vándornak jó társa a bot, nézd, add ide azt ott, / azlegyen ott az enyém, mert jobb szeretem, ha göcsörtös" [Come, let's go on ajourney, gather the people together, bring your wife, cut staffs for walking,staffs are the wanderers' company, look, give me that one over there, let me
HELP ME, PASTORAL MUSE 55have that one, I prefer one with knots]. According to the communist criticTrencsényi-Waldapfel, the borrowing of the pastoral staff image from the endof Virgil's Eclogue V testifies to Radnóti's syncretism, to the "identical natureof the bucolic myth and biblical myth," ["a bibliai mítosz azonossága abukolikus mítosszal"], and beyond that, to his unbroken optimism in theinevitable coming of the golden age, i.e., the age of socialism (318-319). It istrue that the Prophet attempts to instill some hope in the dispirited poet,saying "Ismerem újabb verseid. Éltet a méreg. / Próféták s költők dühe olyrokon" p know your more recent poems. Wrath keeps you alive. The wrathof prophets and poets is common]; nevertheless, his words cannot be taken tosubsume entirely the voice of the Poet. In other words, the Prophet presentsonly one side of the picture, and his final appeal does not turn dialogics intodialectics, the cutting of branches for walking sticks serving as a kind ofsynthesis. The rewriting of the intertext from Eclogue V signifies an ironicallysustained difference rather than similarity. The Virgilian shepherd's crook ismanifestly venerable and a thing of beauty, "with even knots and ring ofbronze," an aesthetic object in itself as well as a synecdoche of the pastoralpoetic tradition; as such, it is to be treasured and preserved. By contrast, inthe Eighth Eclogue the staffs to be fashioned from the freshly cut branches arefor immediate and practical use, intended as a support during the wanderers'arduous journey. Aesthetic qualities are of little consequence; in fact, theProphet prefers a gnarled and knotted staff ("jobb szeretem, ha göcsörtös"),an instrument, in other words, whose "truth" is rough and unvarnished. Suchpreference would seem explicitly, and ironically, to reverse the extravagantpraise accorded to the power of poetry in Virgil's corresponding Eclogue VIII:"carmina vel caelo possunt deducere lunam, / carminibus Circe socios mutavitUlixi" (69-70) [songs can even pull down the moon from the sky, by songs didCirce change the companions of Ulysses]. The valorizing of the prophetic standwould also in a more general way go against the grain not only of Virgil'sclassical style but that of Radnóti's own classicism as well. Consequently, it isnot surprising that the poem ends on a note of irresolution, for the Poet makesno answer as if the Prophet's offer of a way out is something he tacitly agreeswith but also something he cannot believe in and make his own. So while thedifferential intertextual borrowing as an allegorical sign testifies to a belatedrecognition on Radnóti's part of the Hebraic legacy neglected by a nearexclusivedevotion to the Greco-Roman tradition, to turn prophet at this stagewould be tantamount not merely to overhaul but to repudiate the poetic idealhe had fashioned for himself.Virgil's adaptations from Theocritus bring about an "Italianate" pastoral,so that his ten eclogues result in a reterritorialization of the Hellenic model,
- Page 8 and 9: 6 GEORGE GÖMÖRIprobably Fürst an
- Page 10 and 11: 8 GEORGE GÖMÖRIof the utmost impo
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- Page 16 and 17: 14 MIHÁLY SZEGEDY-MASZÁKself alwa
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- Page 30 and 31: 28 MIHÁLY SZEGEDY-MASZÁK6. Emery
- Page 32 and 33: 30 ZSUZSANNA OZSVÁTHand breaks as
- Page 34 and 35: 32 ZSUZSANNA OZSVÁTHThe drama echo
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- Page 39 and 40: FROM CAIN TO NAHUM 37which, as Csap
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- Page 43 and 44: FROM CAIN TO NAHUM 41who sees what
- Page 45 and 46: FROM CAIN TO NAHUM 438. "A félelme
- Page 47 and 48: HELP ME, PASTORAL MUSE:THE VIRGELIA
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- Page 51 and 52: HELP ME, PASTORAL MUSE 49of a priva
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- Page 55: HELP ME, PASTORAL MUSE 53Eighth Ecl
- Page 59: HELP ME, PASTORAL MUSE 57Paul de Ma
- Page 62 and 63: 60 SAMUEL J. WILSONWe did, however,
- Page 64 and 65: 62 SAMUEL J. WILSONbeings and contr
- Page 66 and 67: 64 SAMUEL J. WILSONHungarians would
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- Page 74 and 75: 72 SAMUEL J. WILSONGörgey's decisi
- Page 76 and 77: 74 SAMUEL J. WILSONfrom occurring,
- Page 78 and 79: 76 SAMUEL J. WILSON8. Artúr Görge
- Page 80 and 81: 78 STEVEN TÖTÖSY de ZEPETNEKtört
- Page 82 and 83: 80 STEVEN TÖTÖSY de ZEPETNEKThe c
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HELP ME, PASTORAL MUSE 55have that one, I prefer one with knots]. According to the communist criticTrencsényi-Waldapfel, the borrowing of the pastoral staff image from the endof Virgil's Eclogue V testifies to Radnóti's syncretism, to the "identical natureof the bucolic myth and biblical myth," ["a bibliai mítosz azonossága abukolikus mítosszal"], and beyond that, to his unbroken optimism in theinevitable coming of the golden age, i.e., the age of socialism (318-319). It istrue that the Prophet attempts to instill some hope in the dispirited poet,saying "Ismerem újabb verseid. Éltet a méreg. / Próféták s költők dühe olyrokon" p know your more recent poems. Wrath keeps you alive. The wrathof prophets and poets is common]; nevertheless, his words cannot be taken tosubsume entirely the voice of the Poet. In other words, the Prophet presentsonly one side of the picture, and his final appeal does not turn dialogics intodialectics, the cutting of branches for walking sticks serving as a kind ofsynthesis. The rewriting of the intertext from Eclogue V signifies an ironicallysustained difference rather than similarity. The Virgilian shepherd's crook ismanifestly venerable and a thing of beauty, "with even knots and ring ofbronze," an aesthetic object in itself as well as a synecdoche of the pastoralpoetic tradition; as such, it is to be treasured and preserved. By contrast, inthe Eighth Eclogue the staffs to be fashioned from the freshly cut branches arefor immediate and practical use, intended as a support during the wanderers'arduous journey. Aesthetic qualities are of little consequence; in fact, theProphet prefers a gnarled and knotted staff ("jobb szeretem, ha göcsörtös"),an instrument, in other words, whose "truth" is rough and unvarnished. Suchpreference would seem explicitly, and ironically, to reverse the extravagantpraise accorded to the power of poetry in Virgil's corresponding Eclogue VIII:"carmina vel caelo possunt deducere lunam, / carminibus Circe socios mutavitUlixi" (69-70) [songs can even pull down the moon from the sky, by songs didCirce change the companions of Ulysses]. The valorizing of the prophetic standwould also in a more general way go against the grain not only of Virgil'sclassical style but that of Radnóti's own classicism as well. Consequently, it isnot surprising that the poem ends on a note of irresolution, for the Poet makesno answer as if the Prophet's offer of a way out is something he tacitly agreeswith but also something he cannot believe in and make his own. So while thedifferential intertextual borrowing as an allegorical sign testifies to a belatedrecognition on Radnóti's part of the Hebraic legacy neglected by a nearexclusivedevotion to the Greco-Roman tradition, to turn prophet at this stagewould be tantamount not merely to overhaul but to repudiate the poetic idealhe had fashioned for himself.Virgil's adaptations from Theocritus bring about an "Italianate" pastoral,so that his ten eclogues result in a reterritorialization of the Hellenic model,