Tuesday, 28 May 2013

Vladimir Mayakovsky

Vladimir Mayakovsky
The leading poet of Russian Revolution of 1917 and of the early Soviet period, an individualist and a rebel against established taste and standards, one of the founders of Russian Futurism movement. Originally Mayakovsky planned to become an artist. His early poems have strong painterly visions and sequences in many of his works recall film techniques. Mayakovsky was deeply concerned with the problem of death throughout his life, and in 1930, troubled by critics and disappointment in love, he shot himself with a pocket pistol.
"The love boat has crashed against the everyday. You and I, we are quits, and there is no point in listing mutual pains, sorrows, and hurts." - (from Mayakovski's unfinished poem)
Vladimir Mayakovsky was born in Bagdadi, Kutais region, Georgia. He was of Russian and Cossack descent on his father's side and Ukrainian on his mother's. At home the family spoke Russian. With his friends and at school Mayakovky used Georgian. His father, who was a forest ranger, died in 1906 of septicemia, and left the family penniless.

Mayakovsky attended the gymnasium at Kutais (1902-06) and a school in Moscow (1906-08), where the family had moved after selling all their movable property. In 1908 Mayakovsky joined Moscow committee of the Russian Social Democratic Party (Boshevik faction) and began to read Marxist literature. In 1909 he was jailed for six moths for subversive activity—imprisonments followed also later. After he was arrested first time, he managed to eat his notebooks with its covers. During his solitary confinement, Mayakovsky started to write poetry. His poems were conficated. After release he joined the Russian Futurist group and became soon its spokesman. The group sought to free the arts from academic traditions.

In 1908-09 Mayakovsky studied at Stroganov School of Industrial Arts, where his sister Ludmila had started her studies a few years earlier. From 1911 to 1914 Mayakovsky studied at Moskow Institute of Painting and Sculpture and Architecture and edited Vzial and Novyi satirikon. Drawing lessons and anatomy lectures bored Mayakovsky, but luckily he encountered his first patron, David Burliuk. According to a story, upon hearing the young artist read one of his poems, Burliuk offered him fifty kopeks a day so that, in Mayakovsky's words, "I could write without starving."

In 1912 Mayakovsky moved to St. Petersburg. His arrival on the poetic scene of the city was marked by his participation in the manifesto 'A Slap in the Face of Public Taste' (1912). In it Burliuk and his friends advocated the ideas of Italian futurism and attacked on Pushkin, Dostoevsky, and Tolstoi. Mayakovsky began to wear a yellow tunic, Burliuk had a top hat. The futurists read poetry on street corners, threw tea at their audiences, and made their public appearances a great annoyance for the bourgeois art establishment. During these years Mayakovsky started to play with the images of suicide and immortality. In his play Vladimir Mayakovsky (1914) he wrote how he will lay down on a railroad track and "the wheel of a locomotive will embrace my neck."

Mayakovsky's association with the group led to his expulsion from the Institute. His first great long poem, Cloud in the Trousers, appeared in 1915. In the same year he met Lili Brik (1891-1978), wife of the critic Osip Brik, whom Mayakovsky gotacquainted through Maxim Gorky. He became a regular visitor at Briks and dedicated several of his lyrics to Lili, sometimes depressed: "I do not need you! / I do not want you!," as in 'The Backbone Flute.' Lily was annoyed by Mayakovsky's persistent adoration, his bad teeth and neglectfulness of his appearance. To please her, Mayakovsky attended a dentist and started to wear a bow tie and walk with a walking stick.

The crucial theme in Cloud in the Trousers is love. The first part is dominated by images of volcanic explosion, burning and death when Mariia tells to the hero that she is getting married. In the following parts the hero tries to find his role in the world, and he turns to revolution.
People sniff -
there's a smell of burnt flesh!
Here come some men.
All shining!
In helmets!
No heavy boots please!
Tell the firemen
to go gently when the heart's on fire
.
(from Cloud in Trousers)

Mayakovski served at the Petrograd Military Automobile School as a draftsman from 1915 to August 1917. He was editor of Gazeta futuristov in 1918 and involved in the magazine Iskusstvo kommuna and Iskusstvo. Between the years 1919 and 1921 he designed posters and wrote short propaganda plays and texts for ROSTA, the Russian Telegraph Agency. He also produced political verses, poem-marches, children's poetry, and commercial jingles for state enterprises. Mayakovsky used in his texts slogans, mixed rhythm patterns, different typesetting styles, and neologism. In Mystery-Bouffe (1918), a religious mystery play which mocked religion, the poet described a struggle between two groups, the "Unclean" working class and the "Clean" upper class. The earth has been destroyed by a flood, the survivors seek refuge at the North Pole. The "Unclean" defeat the "Clean" and create a workers' paradise on Earth, where people "will live in warmth / and light, having hade electricity / move in waves." When Mayakovsky later tried to make a film of the play, the project was rejected by the Moscow Soviet because of its "incomprehensible language for the broad masses."

In the spring of 1919 Mayakovsky returned to Moscow, where the hectic atmosphere of Russian Revolution inspired him to write popular poems which supported the Bolsheviks—earlier her had felt attraction to anarchists. His support to the Bolsheviks separated Mayakovsky from a number of his friends, who emigrated or were silenced. Eventually Bolsheviks became intolerant about avant-garde movements. Among others Lenin did not like futurism. Tatlin's art studio was closed down on party orders and Kandinky and Chagall both returned to Europe.

Mayakovsky made in 1922 a trip to Berlin and Paris, where he visited the studios of Léger and Picasso. Although Mayakovsky worshipped Lily Brik, he had other affirs, too. While in New York in 1925 he had an affair with a Russian emigree; they had a child. From France bought himself in 1928 a new Renault. Mayakovsky's love for Lili led to the publication of the lyric poem Pro Eto (1923), in which the central theme is the tension between the history, hopes for a new life, and personal love. Christ appears as a Komsomol member. The poem ends with the cry: "Resurrect me!" Another love in his live was the 18-year-old Tatyana Jakovleva, a friend of the writer Elsa Triolet, who had lived in France from 1918.
Mayakovsky co-founded with Osip Brik in 1923 the Dadaistic journal LEF , which published Pro Eto, and Novyi LEF in 1927—both magazines did not live long. In 1924 Mayakovsky composed elegy on the death of Vladimir Lenin, which finally made him known all over Russia. He travelled in Europe, the United States, Mexico and Cuba, recording his impressions in My Discovery of America. Mayakovsky was one of the few writers, who was allowed to travel abroad freely. Moreover, Lily Brik had good connections with the Communist secret police, Cheka. From his journeys he brought suitcases filled with books, periodicals, reproductions of art works, posters, and distributed the materials to his friends, who thus had an immediate contact to the daily affairs of the Western art world.

Frustrated in love, alienated from Soviet reality, attacked by unsensitive critics in the press, and denied a visa to travel abroad, Mayakovsky committed suicide by shooting himself in the chest by a Mauser pistol, in Moscow on April 14, 1930. At the time of his death, he was dressed in a light blue collar shirt, a bowtie, and well cut good quality trousers. The weight of Mayakovsky's brain recorded in the autopsy report was 1700 grams; it was 360 grams more than the weight of Lenin's brain. Mayakovsky had condemned a few years earlier the suicide of the poet Serge Yesenin in a poem, but in 1929 he had said to a friend at a poetry-reading at the Dynamo Stadium: "To write an excellent poem and read it here—the one can die." In his suicide note Mayakovsky wrote: "Mother, sisters, friends, forgive me—this is not the way (I do not recommend it to others), but there is no other way out for me. / Lily - love me."

Later Mayakovsky was eulogized by Stalin, who proclaimed indifference to his works a crime. Nikolay Aseev received a Stalin prize in 1941 for his poem Mayakovsky nachinaetsya, which celebrated him as a poet of the revolution. However, Mayakovsky's plays, The Bedbug (1928) and The Bathhouse (1930), were banned temporarily because they dealt critically with the Soviet officials. In The Bathhouse a time machine is invented; it is suggested that it is used for speeding up boring political speeches. The Phosphorescent Woman, a delegate from the year 2030, arrives. She is disappointed. The opportunity to travel through time is turned to Pobedonosikov, a Soviet party official, who believes that Michelangelo was Armenian. However, this Philistine is rejected by the future and he asks: "Do you mean by any chance that communism does not need the likes of me?" After Lily Brik's letter to Stalin, who supported her idea to publish Mayakovsky's collected works, Mayakovsky's poetry was printed in huge editions in the Soviet Union. Pasternak, who knew Mayakovsky well, later said that he inflated his talent and tortured until it burst. After the USSR ceased to exist, Mayakovsky was labelled as a representative of totalitarianism.

Some of his poems 
Poems by Vladimir Mayakovsky

A Cloud in Trousers

epilogue:
Your thoughts,
dreaming on a softened brain,
like an over-fed lackey on a greasy settee,
with my heart's bloody tatters I'll mock again;
impudent and caustic, I'll jeer to superfluity.

Of Grandfatherly gentleness I'm devoid,
there's not a single grey hair in my soul!
Thundering the world with the might of my voice,
I go by -- handsome,
twenty-two-year-old.

Gentle ones!
You lay your love on a violin.
The crude lay their love on a drum.
but you can't, like me, turn inside out entirely,
and nothing but human lips become!

Out of chintz-covered drawing-rooms, come
and learn-
decorous bureaucrats of angelic leagues.

and you whose lips are calmly thumbed,
as a cook turns over cookery-book leaves.

If you like-
I'll be furiously flesh elemental,
or - changing to tones that the sunset arouses -
if you like-
I'll be extraordinary gentle,
not a man, but - a cloud in trousers!

1


You think malaria makes me delirious?

It happened.
In Odessa it happened.

¡°I¡¯ll come at four,¡± Maria promised.

Eight.
Nine.
Ten.

Then the evening
turned its back on the windows
and plunged into grim night,
scowling
Decemberish.

At my decrepit back
the candelabras guffawed and whinnied.

You would not recognise me now:
a bulging bulk of sinews,
groaning,
and writhing,
What can such a clod desire?
Though a clod, many things!

The self does not care
whether one is cast of bronze
or the heart has an iron lining.
At night the self only desires
to steep its clangour in softness,
in woman.

And thus,
enormous,
I stood hunched by the window,
and my brow melted the glass.
What will it be: love or no-love?
And what kind of love:
big or minute?
How could a body like this have a big love?
It should be teeny-weeny,
humble, little love;
a love that shies at the hooting of cars,
that adores the bells of horse-trams.

Again and again
nuzzling against the rain,
my face pressed against its pitted face,
I wait,
splashed by the city¡¯s thundering surf.

Then midnight, amok with a knife,
caught up,
cut him down ¨C
out with him!

The stroke of twelve fell
like a head from a block.

On the windowpanes, grey raindrops
howled together,
piling on a grimace
as though the gargoyles
of Notre Dame were howling.

Damn you!
Isn¡¯t that enough?
Screams will soon claw my mouth apart.

Then I heard,
softly,
a nerve leap
like a sick man from his bed.
Then,
barely moving,
at first,
it soon scampered about,
agitated,
distinct.
Now, with a couple more,
it darted about in a desperate dance.

The plaster on the ground floor crashed.

Nerves,
big nerves,
tiny nerves,
many nerves! ¨C
galloped madly
till soon
their legs gave way.

But night oozed and oozed through the room ¨C
and the eye, weighed down, could not slither out of
the slime.

The doors suddenly banged ta-ra-bang,
as though the hotel¡¯s teeth
chattered.

You swept in abruptly
like ¡°take it or leave it!¡±
Mauling your suede gloves,
you declared:
¡°D¡¯you know,
I¡¯m getting married.¡±

All right, marry then.
So what,
I can take it.
As you see, I¡¯m calm!
Like the pulse
of a corpse.

Do you remember
how you used to talk?
¡°Jack London,
money,
love,
passion.¡±
But I saw one thing only:
you, a Gioconda,
had to be stolen!

And you were stolen.

In love, I shall gamble again,
the arch of my brows ablaze.
What of it!
Homeless tramps often find
shelter in a burnt-out house!

You¡¯re teasing me now?
¡°You have fewer emeralds of madness
than a beggar has kopeks!¡±
But remember!
When they teased Vesuvius,
Pompeii perished!

Hey!
Gentlemen!
Amateurs
of sacrilege,
crime,
and carnage,
have you seen
the terror of terrors ¨C
my face
when
I
am absolutely calm?

I feel
my ¡°I¡±
is much too small for me.
Stubbornly a body pushes out of me.

Hello!
Who¡¯s speaking?
Mamma?
Mamma!
Your son is gloriously ill!
Mamma!
His heart is on fire.
Tell his sisters, Lyuda and Olya,
he has no nook to hide in.

Each word,
each joke,
which his scorching mouth spews,
jumps like a naked prostitute
from a burning brothel.

People sniff
the smell of burnt flesh!
A brigade of men drive up.
A glittering brigade.
In bright helmets.
But no jackboots here!
Tell the firemen
to climb lovingly when a heart¡¯s on fire.
Leave it to me.
I¡¯ll pump barrels of tears from my eyes.
I¡¯ll brace myself against my ribs.
I¡¯ll leap out! Out! Out!
They¡¯ve collapsed.
You can¡¯t leap out of a heart!

From the cracks of the lips
upon a smouldering face
a cinder of a kiss rises to leap.

Mamma!
I cannot sing.
In the heart¡¯s chapel the choir loft catches fire!

The scorched figurines of words and numbers
scurry from the skull
like children from a flaming building.
Thus fear,
in its effort to grasp at the sky,
lifted high
the flaming arms of the Lusitania.

Into the calm of the apartment
where people quake,
a hundred-eye blaze bursts from the docks.
Moan
into the centuries,
if you can, a last scream: I¡¯m on fire!


2


Glorify me!
For me the great are no match.
Upon every achievement
I stamp nihil

I never want
to read anything.
Books?
What are books!

Formerly I believed
books were made like this:
a poet came,
lightly opened his lips,
and the inspired fool burst into song ¨C
if you please!
But it seems,
before they can launch into a song,
poets must tramp for days with callused feet,
and the sluggish fish of the imagination
flounders softly in the slush of the heart.
And while, with twittering rhymes, they boil a broth
of loves and nightingales,
the tongueless street merely writhes
for lack of something to shout or say.

In our pride, we raise up again
the cities¡¯ towers of Babel,
but god,
confusing tongues,
grinds
cities to pasture.

In silence the street pushed torment.
A shout stood erect in the gullet.
Wedged in the throat,
bulging taxis and bony cabs bristled.
Pedestrians have trodden my chest
flatter than consumption.

The city has locked the road in gloom.

But when ¨C
nevertheless! ¨C
the street coughed up the crush on the square,
pushing away the portico that was treading on its throat,
it looked as if:
in choirs of an archangel¡¯s chorale,
god, who has been plundered, was advancing in
wrath!

But the street, squatting down, bawled:
¡°Let¡¯s go and guzzle!¡±

Krupps and Krupplets1 paint
a bristling of menacing brows on the city,
but in the mouth
corpselets of dead words putrefy;
and only two thrive and grow fat:
¡°swine,¡±
and another besides,
apparently ¨C ¡°borsch.¡±

Poets,
soaked in plaints and sobs,
break from the street, rumpling their matted hair
over: ¡°How with two such words celebrate
a young lady
and love
and a floweret under the dew?¡±

In the poets¡¯ wake
thousands of street folk:
students,
prostitutes,
salesmen.

Gentlemen!
Stop!

thousands of street folk:
students,
prostitutes,
salesmen.

Gentlemen!
Stop!
You are no beggars;
how dare you beg for alms!

We in our vigour,
whose stride measures yards,
must not listen, but tear them apart ¨C
them,
glued like a special supplement
to each double bed!

Are we to ask them humbly:
¡°Assist me!¡±
Implore for a hymn
or an oratorio!
We ourselves are creators within a burning hymn ¨C
the hum of mills and laboratories.

What is Faust to me,
in a fairy splash of rockets
gliding with Mephistopheles on the celestial parquet!
I know ¨C
a nail in my boot
is more nightmarish than Goethe¡¯s fantasy!

I,
the most golden-mouthed,
whose every word
gives a new birthday to the soul,
gives a name-day to the body,
I adjure you:
the minutest living speck
is worth more than what I¡¯ll do or did!

Listen!
It is today¡¯s brazen-lipped Zarathustra
who preaches,
dashing about and groaning!
We,
our face like a crumpled sheet,
our lips pendulant like a chandelier;
we,
the convicts of the City Leprous,
where gold and filth spawned leper¡¯s sores,
we are purer than the azure of Venice,
washed by both the sea and the sun!

I spit on the fact
that neither Homer nor Ovid
invented characters like us,
pock-marked with soot.
I know
the sun would dim, on seeing
the gold fields of our souls!

Sinews and muscles are surer than prayers.
Must we implore the charity of the times!
We ¨C
each one of us ¨C
hold in our fists
the driving belts of the worlds!

This led to my Golgothas in the halls
of Petrograd, Moscow, Odessa, and Kiev,
where not a man
but
shouted:
¡°Crucify,
crucify him!¡±
But for me ¨C
all of you people,
even those that harmed me ¨C
you are dearer, more precious than anything.

Have you seen
a dog lick the hand that thrashed it?!

I,
mocked by my contemporaries
like a prolonged
dirty joke,
I perceive whom no one sees,
crossing the mountains of time.

Where men¡¯s eyes stop short,
there, at the head of hungry hordes,
the year 1916 cometh
in the thorny crown of revoluthions.

In your midst, his precursor,
I am where pain is ¨C everywhere;
on each drop of the tear-flow
I have nailed myself on the cross.
Nothing is left to forgive.
I¡¯ve cauterised the souls where tenderness was bred.
It was harder than taking
a thousand thousand Bastilles!

And when,
the rebellion
his advent announcing,
you step to meet the saviour ¨C
then I
shall root up my soul;
I¡¯ll trample it hard
till it spread
in blood; and I offer you this as a banner.

--------------------------------------------------------------------------------
3


Ah, wherefrom this,
how explain this
brandishing of dirty fists
at bright joy!

She came,
and thoughts of a madhouse
curtained my head in despair.

And ¨C
as a dreadnought founders
and men in choking spasms
dive out of an open hatch ¨C
so Burlyuk, panic-stricken,
crawled
though the screaming gash of his eye.
Almost bloodying his teary eyelids,
he crawled out,
rose,
walked,
and, with tenderness unexpected in one so obese,
announced:
¡°It¡¯s fine!¡±

It¡¯s fine, when a yellow shirt
shields the soul from investigation!
It¡¯s fine,
when thrown at the gibbet¡¯s teeth,
to shout:
¡°Drink Van Houten¡¯s Cocoa!¡±

That instant
crackling
like a Bengal light,
I would not exchange for anything,
not for any ¡­

Out of the cigar smoke,
Severyanin¡¯s drink-sodden face lurched forward
like a liqueur glass.

How dare you call yourself a poet,
and twitter greyly like a quail!
This day
brass knuckles
must
split the world inside the skull!

You,
who are supremely worried by the thought:
¡°Am I an elegant dancer?¡±
Look at my way of enjoying life ¨C
I ¨C
a common
pimp and cardsharp!

On you,
steeped in love
who watered
the centuries with tears,
I¡¯ll turn my back, fixing
the sun like a monocle
into my gaping eye.

Donning fantastic finery,
I¡¯ll strut the earth
to please and scorch;
and Napoleon
will precede me, like a pug, on a leash.

The earth, like a woman, will flop on her back,
a mass of quivering flesh, ready to yield;
things will come to life ¨C
and their lips
will lisp and lisp:
¡°Yum-yum-yum!¡±

Suddenly,
the clouds
and other cloudy things in the sky
will roll and pitch madly
as if workers in white when their way
after declaring a bitter strike against the sky.

More savagely, thunder strode from a cloud,
friskily snorting from enormous nostrils;
and, for a second, the sky¡¯s face was twisted
in the Iron Chancellor¡¯s grim grimace.

And someone,
entangled in a cloudy mesh.
held out his hands to a caf¨¦;
and it looked somehow feminine,
and tender somehow,
and somehow like a gun carriage.

You believe
the sun was tenderly
patting the cheeks of the caf¨¦?
No, it¡¯s General Gallifet,
advancing again to mow down the rebels!

Strollers, hands from your pockets ¨C
pick a stone, knife, or bomb;
and if any of you have no arms,
come and fight with your forehead!

Forward, famished ones,
sweating ones,
servile ones,
mildewed in the flea-ridden dirt!

Forward!
Painting Mondays and Tuesdays in blood,
we shall turn them into holidays.
Let the earth at knife¡¯s point, remember
whom it wished to debase!
The earth,
bulging like a mistress
whom Rothchild has overfondled!

The flags may flutter in a fever of gunfire
as on every important holiday ¨C
will you, the street lamps, hoist high up
the battered carcasses of traders.

I swore,
pleaded,
stabbed,
fought to fasten
my teeth into somebody's flesh,

In the sky, red as Marseillaise,
the sunset shuddered at its last gasp.

It¡¯s madness.

Nothing at all will remain.

Night will arrive,
bite in two,
gobble you up.

Look ¨C
is the sky playing Judas again
with a handful of treachery-spattered stars?
Night came.
Feasted like Mamai,
squatting with its rump on the city.
Our eyes cannot break this night,
black as Azef!

I huddle, slumped in corners of saloons;
with vodka drenching my soul and the cloth,
I notice
in one corner ¨C rounded eyes:
the madonna¡¯s, which bite into the heart.
Why bestow such radiance of the painted form
upon a horde infesting a saloon!
Don¡¯t you see! They spit
on the man of Golgotha again,
preferring Barabbaas.

Deliberately, perhaps,
I show no newer face
amid this human mash.
I,
perhaps,
am the handsomest
of your sons.

Give them,
who are mouldy with joy,
a time of quick death,
that children may grow,
boys into fathers,
girls ¨C big with child.

And may new born babes
grow the hair of the magi ¨C
and they will come anon
to baptise the infants
with the names of my poems.

I, who praised the machine and England,
I am perhaps quite simply
the thirteenth apostle
in an ordinary gospel.

And whenever my voice
rumbles bawdily ¨C
then, from hour to hour,
around the clock,
Jesus Christ may be sniffing
the forget-me-nots of my soul.

--------------------------------------------------------------------------------
4



Maria! Maria! Maria!
Let me in, Maria!
I can¡¯t suffer the streets!
You won¡¯t?
You¡¯d rather wait
until my cheeks cave in,
until, pawed by everyone,
I arrive,
stale,
toothlessly mumbling
that today I am
¡°amazingly honest.¡±

Maria,
as you see¡ª
my shoulders droop.

In the streets
men will prick the blubber of four-story craws,
thrust out their little eyes,
worn in forty years of wear and tear¡ª
to snigger
at my champing
again!¡ª
on the hard crust of yesterday¡¯s caress.

Rain has drowned the sidewalks in sobs;
the puddle-prisoned rougue,
all drenched, licks the corpse of the streets by cobbles clobbered,
but on his grizzled eyelashes¡ª
yes!
on the eyelashes of frosted icicles,
tears gush from his eyes¡ª
yes!¡ª
from the drooping eyes of the drainpipes.

The rain¡¯s snout licked all pedestrians;
but fleshy athletes, gleaming, passed by in carriages;
people burst asunder,
gorged to the marrow,
and grease dripped through the cracks;
and the cud of old ground meat,
together with the pulp of chewed bread,
dribbled down in a turbid stream from the carriages.

Maria!
How stuff a gentle word into their fat-bulged ears?
A bird
sings
for alms,
hungry and resonant.
But I am a man, Maria,
a simple man,
coughed up by consumptive night on the dirty hand of the Presnya.

Maria, do you want such a man?
Let me in, Maria!
With shuddering fingers I shall grip the doorbell¡¯s iron throat!

Maria!

The paddocks of the streets run wild.
The fingers of the mob mark my neck.

Open up!

I¡¯m hurt!

Look¡ªmy eyes are stuck
with ladies¡¯ hatpins!

You¡¯ve let me in.

Darling!
Don¡¯t be alarmed
if a mountain of women with sweating bellies
squats on my bovine shoulders¡ª
through life I drag
millions of vast pure loves
and a million million of foul little lovekins.
Don¡¯t be afraid
if once again
in the inclemency of betrayal,
I¡¯ll cling to thousands of pretty faces¡ª
¡°that love Mayakovsky!¡±¡ª
for this is the dynasty
of queens who have ascended the heart of a madman.

Maria, come closer!

Whether in unclothed shame
or shudders of apprehension,
do yield me the unwithered beauty of your lips:
my heart and I have never got as far as May,
and in my expended life
there is only a hundredth April.

Maria!
The poet sings sonnets to Tiana,
but I
am all flesh,
a man every bit¡ª
I simply ask for your body
as Christians pray:
¡°Give us this day
our daily bread!¡±

Maria¡ªgive!

Maria!
I fear to forget your name
as a poet fears to forget some word
sprung in the torment of the night,
mighty as god himself.

Your body
I shall cherish and love
as a soldier,
amputated by war,
unwanted
and friendless,
cherishes his last remaining leg.

Maria¡ª
you won¡¯t have me?
you won¡¯t have me!
The once again,
darkly and dully,
my heart I shall take,
with tears besprinkled,
and carry it,
like a dog
carries
to its kennel
a paw which a train ran over.

With the heart¡¯s blood I gladden the road,
and flowering it sticks to the dusty tunic.
The sun, like Salome,
will dance a thousand times
round the earth - the Baptist¡¯s head.

And when my quantity of years
has finished its dance,
a million bloodstains will lie spread
on the path to my father¡¯s house.

I shall clamber out
filthy (from sleeping in ditches);
I¡¯ll stand at his side
and, bending,
shall speak in his ear:

¡°Listen, mister god!
Isn¡¯t it tedious
to dip your puffy eyes
every day into a jelly of cloud?
Let us¡ªwhy not¡ª
start a merry-go-round
on the tree of what is good and evil!
Omnipresent, you will be in each cupboard,
and with such wines we¡¯ll grace the table
than even frowning Apostle Peter
will want to step out in the ki-ka-pou.
In Eden again we¡¯ll lodge little Eves:
command-
and this very night, for you,
from the boulevards, I¡¯ll round up
all the most beautiful girls.

Would you like that?

You would not?

You shake your head, curlylocks?
You¡¯re frowning, grey brows?
You believe
this
creature with wings behind you
knows what love is?

I too am an angel; I was one¡ª
with a sugar lamb¡¯s eye I gazed;
but I¡¯ll give no more presents to mares
of ornamental vases made of tortured Sevres.
Almighty, you concocted a pair of hands,
arranged
for everyone to have a head:
but why didn¡¯t you see to it
that one could without torture
kiss, and kiss and kiss?!

I though you a great big god almighty,
but you¡¯re a dunce, a minute little godlet.
Watch me stoop
and reach for the shoemaker¡¯s knife
in my boot.

Swindlers with wings,
huddle in heaven!
Ruffle your feathers in shuddering flight!
I¡¯ll rip you open, reeking of incense,
wide open from here to Alaska!

Let me in!

You can¡¯t stop me.
I may be wrong
or right,
but I¡¯m as calm as I can be.
Look¡ª
again they¡¯ve beheaded the stars,
and the sky is bloody with carnage!

Hey, you!
Heaven!
Off with your hat!
I am coming!

Not a sound.

The universe sleeps,
its huge paw curled
upon a star-infested ear.

(1914-1915)

Monday, 27 May 2013

Emma Lazarus, 1849 - 1887




Emma Lazarus, 1849 - 1887

Born on July 22, 1849, Lazarus was the fourth of Esther (Nathan) and Moses Lazarus's seven children. She grew up in New York and Newport, Rhode Island, and was educated by private tutors with whom she studied mythology, music, American poetry, European literature, German, French, and Italian. Her father, who was a successful sugar merchant, supported her writing financially as well as emotionally. In 1866, when Emma was only seventeen, Moses had Poems and Translations: Written Between the Ages of Fourteen and Sixteen printed "for private circulation." Daughter Emma dedicated the volume "To My Father."
Soon after Poems and Translations was published, Lazarus met Ralph Waldo Emerson. The two corresponded until Emerson's death in 1882. During the early years of their relationship, Lazar-us turned to Emerson as her mentor, and he in turn praised and encouraged her writing. In 1871, when she published Admetus and Other Poems, she dedicated the title poem "To My Friend, Ralph Waldo Emerson." Despite his support, Emerson failed to include any of Lazarus's poetry in his 1874 anthology, Parnassus, but he did include authors such as Harriet Prescott Spofford and Julia C.R. Dorr. Lazarus responded with an uncharacteristically angry letter and subsequently modified her idealized image of Emerson.
However, student and mentor obviously reconciled; in 1876, Lazarus visited the Emersons in Concord, Massachusetts.

Admetus and Other Poems includes "In the Jewish Synagogue at Newport" and "How Long" as well as translations from the Italian and German (Goethe and Heine). "In the Jewish Synagogue at Newport" echoes in form and meter Henry Wadsworth Longfellow's "The Jewish Cemetery at Newport." Yet where Longfellow's meditation closes with "the dead nations never rise again," Lazarus's reverie concludes by announcing that "the sacred shrine is holy yet." "In the Jewish Synagogue at Newport" is one of Lazarus's earliest creative expressions of a Jewish consciousness. "How Long" is significant because its proclamation of the need for a "yet unheard of strain," one suitable to prairies, plains, wilderness, and snow-peaked mountains places Lazarus among those mid-nineteenth century American writers who wanted to create literature that did not depend on British outlines.

Lazarus published her next book, Alide: An Episode of Goethe's Life, in 18 74. Her only novel, Alide is based on Goethe's own autobiographical writings and focuses on a love affair between the young Goethe and a country woman. The lovers part at the end, because the poet must be free to fulfill his "sacred office." Lazar-us's only other piece of fiction, a story titled "The Eleventh Hour," was published in 1878 in Scribner's. The story raises questions about the needs and rights of the artist, like Alide, and about the status of American art, like "How Long."

In 1876, Lazar-us privately published The Spagnoletto, a tragic verse drama. Throughout the 1870s and early 1880s, Lazarus's poems appeared in American magazines. Among these are "Outside the Church" (1872) in Index; "Phantasmagoria" (1876) and "The Christmas Tree" (1877) in Lippincott's; "The Taming of the Falcon" (1879) in the Century; and "Progress and Poverty" (18 8 1) in the New York Times.

The New Colossus

Not like the brazen giant of Greek fame
With conquering limbs astride from land to land;
Here at our sea-washed, sunset gates shall stand
A mighty woman with a torch, whose flame
Is the imprisoned lightning, and her name
Mother of Exiles.  From her beacon-hand
Glows world-wide welcome; her mild eyes command
The air-bridged harbor that twin cities frame,
"Keep, ancient lands, your storied pomp!" cries she
With silent lips.  "Give me your tired, your poor,
Your huddled masses yearning to breathe free,
The wretched refuse of your teeming shore,
Send these, the homeless, tempest-tossed to me,
I lift my lamp beside the golden door!"
by Emma Lazarus, New York City, 1883
 
Emma Lazarus' famous words, "Give me your tired, your poor,/Your huddled masses yearning to breathe free" may now be indelibly engraved into the collective American memory, but they did not achieve immortality overnight. In fact, Lazarus' sonnet to the Statue of Liberty was hardly noticed until after her death, when a patron of the New York arts found it tucked into a small portfolio of poems written in 1883 to raise money for the construction of the Statue of Liberty's pedestal. The patron, Georgina Schuyler, was struck by the poem and arranged to have its last five lines become a permanent part of the statue itself. More than twenty years later, children's textbooks began to include the sonnet and Irving Berlin wrote it into a broadway musical. By 1945, the engraved poem was relocated--including all fourteen lines-- to be placed over the Statue of Liberty's main entrance.
Today the words themselves may be remembered a great degree more than the poet herself, but in Lazarus' time just the opposite was true. As a member of New York's social elite, Emma Lazarus enjoyed a privileged childhood, nurtured by her family to become a respected poet recognized throughout the country for verses about her Jewish heritage. A reader and a dreamer, Lazarus had the good fortune to claim Ralph Waldo Emerson as a pen-pal and mentor. Before her death at age 37, Lazarus grew from a sheltered girl writing flowery prose about Classical Antiquity to a sophisticated New York aristocrat troubled by the violent injustices suffered by Jews in Eastern Europe.
In "The New Colossus," Lazarus contrasts the soon-to-be installed symbol of the United States with what many consider the perfect symbol of the Greek and Roman era, the Colossus of Rhodes. Her comparison proved appropriate, for Bartholdi himself created the Statue of Liberty with the well-known Colossus in mind. What Bartholdi did not intend, however, was for the Statue of Liberty to become a symbol of welcome for thousands of European immigrants. As political propaganda for France, the Statue of Liberty was first intended to be a path of enlightenment for the countries of Europe still battling tyranny and oppression. Lazarus' words, however, turned that idea on its head: the Statue of Liberty would forever on be considered a beacon of welcome for immigrants leaving their mother countries.
The New Colossus
Not like the brazen giant of Greek fame,
With conquering limbs astride from land to land;
Here at our sea-washed, sunset fates shall stand
A mighty woman with a torch, whose flame
Is the imprisoned lightning, and her name
Mother of Exiles. From her beacon-hand
Glows world-wide welcome; her mild eyes command
The air-bridged harbor that twin cities frame.

"Keep, ancient lands, your storied pomp!" cries she
With silent lips. "Give me your tired, your poor,
Your huddled masses yearning to breathe free,
The wretched refuse of your teeming shore.
Send these, the homeless, tempest-tost to me,
I lift my lamp beside the golden door!"
Heroes
In rich Virginian woods,
The scarlet creeper reddens over graves,
Among the solemn trees enlooped with vines;
Heroic spirits haunt the solitudes, —
The noble souls of half a million braves,
Amid the murmurous pines.

Ah! who is left behind,
Earnest and eloquent, sincere and strong,
To consecrate their memories with words
Not all unmeet? with fitting dirge and song
To chant a requiem purer than the wind,
And sweeter than the birds?

Here, though all seems at peace,
The placid, measureless sky serenely fair,
The laughter of the breeze among the leaves,
The bars of sunlight slanting through the trees,
The reckless wild-flowers blooming everywhere,
The grasses' delicate sheaves, —

Nathless each breeze that blows,
Each tree that trembles to its leafy head
With nervous life, revives within our mind,
Tender as flowers of May, the thoughts of those
Who lie beneath the living beauty, dead, —
Beneath the sunshine, blind.

For brave dead soldiers, these:
Blessings and tears of aching thankfulness,
Soft flowers for the graves in wreaths enwove,
The odorous lilac of dear memories,
The heroic blossoms of the wilderness,
And the rich rose of love.

But who has sung their praise,
Not less illustrious, who are living yet?
Armies of heroes, satisfied to pass
Calmly, serenely from the whole world's gaze,
And cheerfully accept, without regret,
Their old life as it was,

With all its petty pain,
Its irritating littleness and care;
They who have scaled the mountain, with content
Sublime, descend to live upon the plain;
Steadfast as though they breathed the mountain-air
Still, wheresoe'er they went.

They who were brave to act,
And rich enough their action to forget;
Who, having filled their day with chivalry,
Withdraw and keep their simpleness intact,
And all unconscious add more luster yet
Unto their victory.

On the broad Western plains
Their patriarchal life they live anew;
Hunters as mighty as the men of old,
Or harvesting the plenteous, yellow grains,
Gathering ripe vintage of dusk bunches blue,
Or working mines of gold;

Or toiling in the town,
Armed against hindrance, weariness, defeat,
With dauntless purpose not to swerve or yield,
And calm, defiant strength, they struggle on,
As sturdy and as valiant in the street,
As in the camp and field.

And those condemned to live,
Maimed, helpless, lingering still through suffering years,
May they not envy now the restful sleep
Of the dear fellow-martyrs they survive?
Not o'er the dead, but over these, your tears,
O brothers, ye may weep!

New England fields I see,
The lovely, cultured landscape, waving grain,
Wide, haughty rivers, and pale, English skies.
And lo! A farmer ploughing busily,
Who lifts a swart face, looks upon the plain, —
I see, in his frank eyes,

The hero's soul appear.
Thus in the common fields and streets they stand;
The light that on the past and distant gleams,
They cast upon the present and the near,
With antique virtues from some mystic land,
Of knightly deeds and dreams.

Crowing of the Red Cock
Across the Eastern sky has flowed
The flicker of a blood-red dawn,
Once more the clarion cock has crowed,
Once more the sword of Christ is drawn.
A million burning rooftrees light
The world-wide path of Israel's flight.

Where is the Hebrew's fatherland?
The folk of Christ is sore bestead;
The Son of Man is bruised and banned,
Nor finds whereon to lay his head.
His cup is gall, his meat is tears,
His passion lasts a thousand years.

Each crime that wakes in man the beast,
Is visited upon his kind.
The lust of mobs, the greed of priest,
The tyranny of kings, combined
To root his seed from earth again,
His record is one cry of pain.

When the long roll of Christian guilt
Against his sires and kin is known,
The flood of tears, the life-blood split,
The agony of ages shown,
What oceans can the stain remove,
From Christian law and Christian love?

Nay, close the book; not now, not here,
The hideous tale of sin narrate,
Reechoing in the martyr's ear,
Even he might nurse revengeful hate,
Even he might turn in wrath sublime,
With blood for blood and crime for crime.

Coward? Not he, who faces death,
Who singly against worlds has fought,
For what? A name he may not breathe,
For liberty of prayer and thought.
The angry sword he will not whet,
His nobler task is — to forget.

Sunday, 26 May 2013

Yiddish poet -Markish, Perets




Markish, Perets
Markish, Perets
(1895–1952), Yiddish poet, prose writer, playwright, and essayist. Perets Markish was born to impoverished parents in Polonnoye, a town in Volhynia. He received a heder education and left home at a young age, working at various incidental jobs, including as a choirboy for a cantor. During World War I he was drafted into the Russian army. After his discharge from the military during the March Revolution of 1917, he settled in Ekaterinoslav. Markish began writing Russian poetry in his youth but made his debut in 1917 with poems in Yiddish, which were infused with the declarative pathos and the apocalyptic mood that would remain characteristic of his writing through the 1920s. In 1918, he relocated to Kiev and took part in the Eygns anthologies (1918–1920), which heralded renewed Yiddish literary creativity in Ukraine after World War I. Four collections of his poetry appeared in Ekaterinoslav and Kiev in 1919. The most extensive among them, Shveln (Thresholds), was acclaimed by critics alongside Dovid Hofshteyn’s Bay vegn (At the Roads) and Leyb Kvitko’s Trit (Steps). Other collections quickly followed, including a wide-ranging book of verse, Stam (Just So; 1921–1922); the long poems Nokhn telerl fun himl (After a Saucer in the Sky; 1919) and Volin (1921); a volume of poetry and poetic prose, Inmitn veg (Midway; 1919); a collection of essays, Farbaygeyendik (In Passing; 1921); and a volume of children’s poems, Shtiferish (Pranks; 1919).
The wide scope of Markish’s early literary output drew mixed reviews from Yiddish critics. Yekhezkl Dobrushin considered him a “strong poet” who placed individuality at the center of the poetic world; Dobrushin was thus prepared to overlook the untamed, chaotic nature of Markish’s work. Dovid Bergelson, however, expressed reservations about Markish’s poetry; in a key article from 1919, “Dikhtung un gezelshaftlekhkayt” (Poetry and Social Life), which deals with the problems of contemporary Yiddish literature, Bergelson points to the “naked lines” in Markish’s poetry, which, according to Bergelson, are characteristic of futurism.

As was the case with many Yiddish writers, Markish left Kiev. Convoluted wanderings brought him to Warsaw in 1921, and he remained there until his return to the Soviet Union in 1926. However, during those years he also spent periods of time in Berlin, Paris, and London, and visited Palestine. The first decade of his artistic career was the most dynamic in terms of his literary, ideological, and personal quests and accomplishments.

In Warsaw, Markish allied himself with poets Uri Tsevi Grinberg and Melech Ravitch, who in the early 1920s transformed the city into the center of Yiddish modernism in Eastern Europe. Their frenetic literary activity included publishing projects, written and verbal polemics, and literary events in Warsaw and other Polish locales where they came into close contact with a wide public and created an audience for modernist poetry.
Markish’s poetry, as one of the most characteristic incarnations of Yiddish expressionism, evoked strong opposition from Hillel Zeitlin and other writers. Ravitch countered their criticism with a brochure titled Pro Perets Markish (1922). This polemic illustrates the provocative impulse that was then so characteristic of Yiddish modernism in general, and of Markish in particular.

Markish’s most important poetic achievement at that point was his long poem Di kupe (The Heap; 1921 [Warsaw], 1922 [Kiev]). Its horrifying opening image is a pile of corpses laid out in the middle of the marketplace of a shtetl in Ukraine after a pogrom. The poet gives voice both to the unburied and to himself in a series of poetic monologues whose intent is to shock with their blasphemy while expressing the desire to freeze time in an apocalyptic desecration of God and death. The sharply expressionistic language and extensive use of Slavicisms create an ostensibly low stylistic register. At the same time, the poem features such classic stanza forms as the sonnet, a form well represented in Markish’s work in his later years. The assonant rhymes, which Markish introduced in Di kupe and in his other works from that period, became one of the hallmarks of his poetics. 

In 1924, Markish was a cofounder of the weekly journal Literarishe bleter in Warsaw. In the first year of its publication, Markish became one of its regular contributors, and submitted literary portraits and feature articles about cultural and literary questions. His sonnet series Fun der heym (From Home) and Zkeynes (Old Women), both from 1925–1926, reveal his deepened and enriched lyricism. 

In 1926, Markish settled in the Soviet Union, a move that had a fateful effect on his life and work. This decision closed the modernist period of his writing, although the Soviet editions of his books included some of his earlier writing in reworked and censored versions. Initially he clashed sharply with the leading figures of Soviet Yiddish cultural life, and suffered attacks by the so-called Proletarian writers. This, however, did not hinder his enormous literary productiveness, which came to clear expression in 1929, when Markish revealed his broad literary range—lyric and epic poetry as well as prose—through the publication of three books: a selection of his existing poetry under the title Farklepte tsiferblatn; the first volume of his novel, Dor oys dor ayn (Generation Goes, Generation Comes); and his ambitious epic poem Brider (Brothers). These last two works are set largely during the period of the Russian Revolution, the civil war, and the pogroms in Ukraine. They attempt to weave together several parallel plot lines, with each one taking place over a very wide geographic area. Soviet critics expressed reservations about the structural weakness of these works, but above all they criticized Markish’s too-vivid highlighting of the Jewish national ethos. The second volume of the novel Dor oys dor ayn (1941) adhered much more strictly to the guidelines of Communist dogma. 

Poem by Perets Markish, “Tsum hafn: 'Ruh,'” (To the Harbor: "Rest") n.d. "Day after day, the wandering ship caravans. . . ." Yiddish. Permission courtesy of David Markish. RG 108, Manuscripts Collection, F46.14. (YIVO. Published with permission.)

The 1930s saw the establishment of Markish’s status as one of the most important Soviet Yiddish writers; he was, for example, the only Yiddish writer to receive the Order of Lenin (1939). In the poem that opens the first volume of his Gezamlte verk (Collected Works; 1933), the poet situates himself on the border between eras, with his mission being to serve simultaneously as “a stretcher and a cradle”—that is, to seal the past and herald a new epoch. His works on the past that appeared during the 1930s were largely reprints of his early output (for instance, his poem Volin). In long poems he addressed contemporary Soviet subject matter, and these reflect a declarative optimism that often veers into the realm of shallow propaganda. His novel Eyns af eyns (One by One; 1934) is a characteristic example of the contemporary literary party line: at the center stands a Jewish worker who returns to the Soviet Union from the United States in order to build socialism. The propagandistic bent of this subject is self-evident. The basis for the novel was the screenplay that Markish had written for one of the few Soviet Yiddish films, Nosn Beker fort aheym (The Return of Nosn Beker; 1932), with Solomon Mikhoels in one of the leading roles. 

From 1939 to 1943, Markish headed the Yiddish section of the Soviet Writers Union, and he joined the Communist Party in 1942. He was a member of the executive board of the Jewish Anti-Fascist Committee and of the editorial board of its journal, Eynikayt. Along with Ilya Ehrenburg and Yitskhok Nusinov, he thought the committee should be active in Jewish affairs within the Soviet Union and should not limit itself to the propaganda abroad that was demanded of it by the Soviet leadership. 

As with other Soviet Yiddish writers, the beginning of World War II triggered a significant change in Markish’s work. In 1940 he wrote a long poem Tsu a yidishe tentserin (To a Jewish Female Dancer), which dramatically interweaves themes that are far removed from each other: on the one hand, the difficult fate of Jewish refugees in the Soviet Union, portrayed as one link in the chain of the collective Jewish historical experience; on the other, the figure of the dancer, with her sensual, erotic power. At the time, the poem could not be published in the Soviet Union, but with the outbreak of the German–Soviet war, opportunities arose to express Jewish national feelings that were merged with Soviet patriotism. 

Markish strove to combine these sentiments in two ambitious works in the 1940s: his epic poem Milkhome (War) that appeared in 1948 just before the liquidation of Jewish culture in the Soviet Union, and his novel Trot fun doyres (The March of the Generations), rescued by his family at the time of his arrest and only published in 1966. Both works connect the motifs of Jewish and Soviet might with Jewish martyrology during the Holocaust. Some parts of these works take place in the Soviet Union, on the front lines and amid the wanderings of Jewish refugees, while others portray the annihilation of the Jews at the hands of the Nazis. The resistance and uprising in the Warsaw ghetto figure at the center of Trot fun doyres. Large sections of Milkhome bear the stamp of Soviet poetic style.

During this period, Markish also wrote dramas—most of them about Soviet Jewish life—that were performed in the Yiddish theaters in the USSR. His last play, Der ufshtand fun geto (The Ghetto Uprising), about resistance in the Vilna ghetto, shares some topics with Milkhome. After the death of Mikhoels in January 1948, which the Soviet authorities officially presented as a “car accident,” Markish wrote a long poem, Sh. Mikhoels—a ner-tomid bam orn (An Eternal Light at Sh. Mikhoels’ Coffin), where he depicts Mikhoels’s death as a murder. 

Markish was arrested in January 1949 as part of the liquidation campaign undertaken against the Jewish Anti-Fascist Committee and against the remnants of official Jewish cultural activity in the Soviet Union. After an extended period of suffering in prison, an orchestrated trial sentenced Markish to death along with most of the accused. The verdict was carried out in secret on 12 August 1952 in Moscow

— — —
Two of his poems  

Hey, what do you deal in – sorrow?
What are you selling there – despair?
I’m a buyer and a dealer,
and I’m dealing and I’m wheeling
days and nights, and even moments:
on a scale of joy I weigh them,
buy them up and then resell them,
half are black
and half in blazes,
at fairs, in markets, and on highways
who should happen in my pathway,
in whoever’s path I happen
I count Mammon!…
I’m a buyer and a dealer
and I’m dealing and I’m wheeling…
What are you selling – corpses? Rags?
Or long-since-departed dads?
Hey, a buyer’s slipped a way,
he’s dying but will be reborn.
– 1917



— — —
With lips pressed one to the other,
and eyes,
laden to their brows, silent,
and wooden bellies bound round
by rusty
iron belts,
gray rows of shops drag
across the Saturday-market gray,
like blind men, tightly clinging one to the other…
In the middle of the market
stands an overloaded wagon,
under the wagon a tall Gentile is stretched out
like a slaughtered corpse, snoring, ruminating, he gnashes and spits.
The horses chew, heads turned toward the wagon,
tails left dangling into infinity…
– 1919