The history of the creation of the ode god derzhavin. Image of God in the ode of the same name by G.R.Derzhavin. Stanza eleven - final
Derzhavin's work "God" is an ode, a song of praise. In it, he glorifies the greatness of the Creator, painting the incomprehensibility of his image for a mere mortal. But, following the praising lines, there are arguments about the essence of the person himself.
This ode is a very deep philosophical lyric work. In it, the author touches on the theme of the destiny of the human race and its nature and how great it is and, at the same time, insignificant.
The first stanzas are dedicated to the Derzhavin God. In them he represents him as the beginning of everything - the source. He writes that the chaos of everyday life was raised by the Creator from the abyss of eternity. And he himself became eternity. And he himself has no beginning, no end. It is eternal, it fills everything and moves everything.
The poet opposes the human world to divine existence. And in his lines he represents it as follows: God is eternity, earthly existence is a moment of this eternity.
This firmament, the Earth, is just a drop in the sea of \u200b\u200bdivine power. And man is nothing in front of him. He cannot even comprehend and understand the nature of the Lord's existence.
But, although a person is nothing, he, nevertheless, was not created just like that in the image and likeness of God. The existence of man is inseparable from the existence of God. Then Derzhavin comes to the conclusion that he is not only the creation of God, but also his reflection. All that distinguishes them is the transience of mortal earthly life and the fact that not everything is known and understood by man. And, although the body is subject to decay, the soul is immortal. And, she strives for the divine beginning. Through death, the Lord leads a person to immortality and the source of everything - to himself.
Awareness and greatness of a person sounds in the ode. And, at the same time, and its insignificance. Yes, against the higher - he is a worm and a slave. But, for himself, for his world and his soul - he is a king and a god.
The author represents a person as a mediator, a link between the mortal world and the spiritual. Man is a reflection of his creator. But at the end of the poem, nevertheless, the idea sounds that he is just the image and likeness of God, but not equal to him. Divinity lives in his soul. He is part of her. And God is his father. A piece of his endless light lives in everyone.
Option 2
The poet Derzhavin is a rather iconic figure in Russian literature. He was a morally strong man, he was not afraid of anything, he walked to the end. In his work, the poet did not hesitate to express feelings. I also expressed my thoughts and ideas directly. He was not afraid to experiment in writing works. His famous creation "God", when it appeared in the world, did not belong to a specific genre. But when the first acquaintance with the work takes place, it becomes clear that this is an "ode".
AT this work the author wanted to tell the reader about a certain event, sing it out, convey to the reader the image of a hero and heroic people. It is the verse "God" that is. Derzhavin boldly shows his feelings in the work, they came to him on a weekend, on Bright Sunday. The author expressed his feelings so sincerely that, having read the poem almost 200 years after its creation, one still feels the power that was put into the poem "God". The author himself spoke positively about his work; personally for Derzhavin, this ode was better work... Written back in the 18th century, the work was very popular, because Derzhavin knew what people needed. The topic of religion was very relevant at that time. The author gained fame, because such a work could not remain in the shadow of other poets.
The main idea and goal of the poet in this work is to show that God is the strongest, he is capable of everything, nothing is impossible for him. But, while writing, line by line, Derzhavin came to the conclusion that it is people who are God. God is everywhere, he is reflected in everything that eats in the world and people are no exception. Having shown God to people, the author begins to compare him with people. The main task is completed, the reader understands that God is much stronger than man, people are very weak and insignificant in comparison with him. A person is very small, with his own problems, in all ways he wants to be close to God, to see him, to know the main meaning of life. With these lines, the poet brings the reader to the main point.
People are just a grain of sand in a huge desert, they are destined to exist on earth, with their own problems. But God is man, because each of the people finds God in himself, he awakens him within himself. This idea, conveyed to the people in this work, became the key one. This idea struck the public very much, the controversy did not subside for a very long time after the publication of this poem.
Ode Analysis 3
The work is one of the best works of the poet. In it, the author praises the greatness of the Lord, although not from a completely orthodox position.
The poem is an ode, a genre typical of the eighteenth century, at the end of which it was written. Creating a solemn mood, Derzhavin made extensive use of pompous vocabulary. The Church Slavonic words inserted into the text of the poem look quite natural, since, despite the widespread freethinking of Catherine's time, the poet, who also consisted of public service, had to regularly attend church services.
In addition, using the vocabulary familiar to people of his time, the author evoked associations with Christian dogma. The latter was supposed to clearly show that he still adheres to the generally accepted views on religion. Derzhavin's glorification of the greatness of the Creator of the Universe is combined with statements in the first person that it was God who created man's death, that people are so conceived. This idea of \u200b\u200bthe poet directly contradicts one biblical quote that it is not the Almighty, but the sin of man that is the cause of death in this world, and could cause accusations of heresy. However, the times were already quite liberal then.
However, from the text of the poem it is clear that the author clearly did not want to write anything theomachy. Others washed it, in particular, emphasizing the divine filiation of man, the impossibility for him to appear on his own, without the participation of the Creator, the special position of people who occupy an intermediate stage between angels and the animal world, were fully consistent with the Orthodox faith. The questionable thesis was probably intended to emphasize the greatness of God. The reference to the doctrine of the resurrection, probably, too clearly put a person on the same level with God and provoked his pride.
Most likely, the purpose of the author of the ode was to provide an answer to philosophers who adhere to atheistic views. Purely stylistic devices were also put at the service of this goal. The most powerful of these is the antithesis. The poet constantly uses oppositions, leading to the climax, creating tension.
Analysis of the poem God according to plan
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It is known that the poet considered the poem "God" to be the pinnacle of his creativity.
“The author received his first inspiration or idea for writing this ode in 1780, when he was in the palace at the all-night vigil on Bright Sunday, and then, having arrived home, he put the first lines on paper; but, being occupied with a position and various secular vanities, no matter how much he was accepted, he could not finish it ... Then in 1784, having received his resignation from the service, he began to finish, but he also could not in city life; incessantly, however, he was prompted by an inner feeling, and in order to satisfy this, having told ... his wife that he was going to his Polish villages to inspect them, he went and, having arrived in Narva, left his cart and people in the inn , hired a small rest in the city with one old woman Neleka ... where he locked himself in composing this for several days, but, without finishing the last verse of this ode, which was already at night, he fell asleep in front of the light: in a dream he saw the light shining in his eyes, woke , and in fact, the imagination was so heated that it seemed to him that light was running around the walls, and with it streams of tears flowed from his eyes; he got up and the very minute, with the illuminating lamp, wrote this last stanza, ending with the fact that he really shed grateful tears for the concepts that were entrusted to him ... "
Derzhavin explained the line “without faces, in three faces of the Divine” as follows: “apart from the theological Orthodox faith of our faith ... there are three metaphysical faces; that is: endless space, endless life in the movement of matter and endless flow of time, which God combines in himself ... "
“His first goal was to imagine the majesty of God. His gaze is directed to God ... But as the object was revealed to him ..., he saw the reflection of God in himself - and was more and more amazed ... Ode to God became an ode to the divine sonship of man. "
V.F.Khodasevich. Derzhavin. 1931
“How loud and majestic is his song to God! How deeply he spied the external beauty of nature and how faithfully reproduced it in his wondrous creation! And yet he glorified in him only the wisdom and power of God and only hinted about the love of God, about the love that appealed to people: "Come to Me, all who are toiling and burdened, and I will give you rest!" She cried out to the Father of the shameful cross of torment: Father, let them go: they do not know what they do! But do not blame him for this: then it was not the time that it is now, then it was the eighteenth century. Moreover, do not forget that Derzhavin's mind was a Russian mind, positive, alien to mysticism and mystery, that his element and triumph was external nature, and the dominant feeling was patriotism, that in this case he was only true to his unconscious direction and, therefore, was true ".
V.G.Belinsky. Literary dreams. 1834
Listen to Derzhavin's ode "God"
Gavriil Romanovich Derzhavin
(1743 – 1816)
Ode "God"
Oh you, endless space,Alive in the movement of matter
The passage of time eternal
Without faces, in three faces of the Divine, *
The spirit is everywhere and one,
Who has no place and no reason
Whom no one could comprehend
Who fills everything with Himself,
It covers, rests, preserves,
Whom do we call God!
Measure the ocean deep
Count the sands, the rays of the planets,
Although the mind could be high,
You have no number and measure!
Spirits cannot be enlightened,
We were born of your light,
Investigate Thy destinies:
Only the thought to ascend to You dares,
Disappears in Your greatness
As in eternity the past moment.
Haos being before the time
From the abyss you called for eternity;
And eternity, I was born first,
In Yourself You founded.
Composing Himself by Himself,
Shining from Himself,
You are the light from whence the light came.
Creating everything with a single word,
In creation, stretching out new,
You were, you are, you will be forever.
You contain the chain of beings in You,
You keep it and live it;
You match the end with the beginning
And you give your belly to death.
As sparks pour in, strive
So the suns will be born from You.
Like a dark, clear day in winter
Frost dust sparkles
Come back, fade, shine,
So the stars are in the abyss under You.
Luminaries kindled millions
They flow in immeasurability;
They make your laws
The rays pour life-giving;
But these lamps are fiery,
Or the red crystals of the bulk,
Or the waves of golden boiling host,
Or burning ethers
Or together all the shining worlds,
Before You - like the night before the day.
Like a drop, dropped into the sea,
All the firmament is before You;
But that the universe is visible to me,
And what am I in front of You? -
Onom in the air ocean,
Worlds multiplying by a million
One hundredfold of other worlds, and then,
When I dare to compare with You,
It will only be one point;
And I am nothing in front of You.
Nothing! - but you shine in me
By the majesty of Thy kindness;
You portray Yourself in me,
Like the sun in a small drop of water.
Nothing! - but I feel life
Unsatisfied I fly
Always a guy in heights.
My soul longs for you,
Penetrates, thinks, reasoning:
I am - of course you are.
You are! - The rank of nature broadcasts,
My heart speaks to me
My mind assures me;
You are - and I am nothing!
Part of the whole I am the universe,
Delivered, it seems to me, in a venerable
In the middle of nature I am the one
Where did you end bodily creatures,
Where did you begin the spirits of heaven
And the chain of beings tied everyone with me.
I am the connection of worlds that exist everywhere,
I'm an extreme substance
I am the focus of the living
Deity chief trait.
I decay with my body in dust,
I command the thunders with the mind;
I am the King - I am a slave - I am a worm - I am God! -
But being so wonderful
Where did I come from? - Unknown;
And I couldn't be myself.
Your creation I, the Creator,
I am a creature of your wisdom,
The source of life, the blessing Giver,
The soul of my soul and the King!
Your truth was needed
So that the abyss passes away to death
My being is immortal;
So that my spirit clothed in mortality
And so that through death I return,
Father! into your immortality.
Inexplicable, incomprehensible!
I know that my soul
Imagination is powerless
And draw your shadows.
But if you must praise,
That is impossible for weak mortals
To honor you with nothing else,
How can they only ascend to You,
Lost in immeasurable difference
And we are grateful to shed tears.
1784
__________________________________________
Without faces, in three faces of the Deity. - The author, in addition to the theological concept of our Orthodox faith, understood here three metaphysical persons; that is: infinite space, continuous life in the movement of matter and the never-ending flow of time, which God combines in himself.
Motes of frost sparkle. - To the inhabitants of the North, this magnificent picture is clearly visible in winters on a clear day, in severe frosts, for the most part in the month of March, when the snow is already freezing, and the vapors, turning into ice drops, rushing up and down, like sparks sparkling before their eyes ...
And grateful to shed tears. - The Author The first inspiration, or thought, to write this ode was received in 1780, when he was in the palace at the All-night Vigil on Bright Sunday, and then, having arrived home, he put the first lines on paper; but, being occupied with a position and various secular vanities, no matter how much he accepted, he could not finish it, writing, however, in different times several verses. Then, in 1784, having received his resignation from the service, he was about to graduate, but he also could not in the city life; however, he was incessantly prompted by an inner feeling, and in order to satisfy this, having told his first wife that he was going to his Polish villages to inspect them, he went and, having arrived in Narva, left his cart and people in the inn, hired a little peace in the town of an old German woman so that she could cook for him; where, locked himself, he composed it for several days, but without finishing the last verse of this ode, which was already at night, he fell asleep in front of the light; sees in a dream that the light shines in his eyes, woke up, and in fact, his imagination was so heated that it seemed to him that light was running around the walls, and with this, streams of tears flowed from his eyes; he got up and that very minute, under the illuminating lamp, wrote this last stanza, ending with the fact that he really shed grateful tears for the concepts that were introduced to him.
1. Belly - (outdated) life.
2. Ethers - 1. upper layer air (sky) in ancient Greek mythology, the abode of the gods; 2. the subtlest fifth element in ancient and medieval natural philosophy, physics and alchemy.
3. Creatures - (obsolete) living beings (prim. In religious beliefs - that which was created by God).
4. Ashes - 1. (high) dust; what everything turns into after death, destruction; 2. (trans.) Something of little value, insignificant.
Analysis of Gavrila Derzhavin's ode "God"
Gabriel Derzhavin, by nature, was an energetic and courageous man. He was not afraid of experiments, did not restrain his feelings and always expressed his thoughts directly. His creation "God" was originally published without any genre, but from the very first lines a solemn delight descends on the reader, which the author experienced in the process of writing. What is "ode"?
This is a poem in which the poet set himself the goal of glorifying an event, showing the heroic image of an individual hero or an entire people. The poem "God" has this goal in mind. So, Derzhavin wanted to show us his feelings that they visited him on Bright Sunday, about which he writes in his diary: "the imagination was so heated that in fact he shed grateful tears for the concepts that were entrusted to him."
How wonderful were his feelings that after almost two centuries, we can feel the strength that Derzhavin put into his ode. An ode, which he personally considered his best creation. Then, in the 18th century, the ode to "God" caused the broadest public response, had tremendous reader success. It is not surprising, because in those days the topic of religion was especially revered, and a poem that extols the Creator, and even in such a perfect form, could not remain unnoticed.
His initial goal, Derzhavin set to portray the power and all-embracing greatness of God. But, as the stanzas were folded one after another, the truth was revealed to him - God is us. The reflection of God is all that exists in our world. Derzhavin writes: “I am a tsar, - I am a slave, - I am a worm, - I am God!”, And, amazed by this thought, puts an end to his ode.
Having portrayed God as an omnipotent force, Derzhavin compares him with man. The reader sees and feels how insignificant and small man is in comparison with the Universe, of which God is the embodiment. And our little human essence in its dreams and torments eternally strives to approach God, to ascend to him, to see with our own eyes the great meaning of life. In the course of the lyrical, solemn narration, in his ode Derzhavin reveals his main idea.
Man is not just an insignificant speck of dust doomed to a mundane existence, knowing and having nothing but earthly, material fetters. Man is God, man is the one who awakens God not only in himself, but also in the entire surrounding world. And this idea, which was revealed to Derzhavin in a completely unexpected way, and masterfully embodied in poetry, so amazed the public that disputes about Derzhavin's plan still do not subside.
"God" Gavrila Derzhavin
Oh you, endless space,
Alive in the movement of matter
The passage of time eternal
Without faces, in three faces of a deity!
The spirit is everywhere and one,
Who has no place and no reason
Whom no one could comprehend
Who fills everything with himself,
It covers, rests, preserves,
Who do we call: god.Measure the ocean deep
Count the sands, the rays of the planets
Although the mind could be high, -
You have no number and measure!
The spirits cannot be enlightened,
Born of your light
Investigate your destinies:
Only the thought to ascend to you dares
Disappears in your greatness
As in eternity the past moment.Chaos before the time
From the abyss of eternity you called,
And eternity, I was born first,
In yourself you founded:
Composing myself,
Beaming with myself,
You are the light where the light came from.
Having created everything with a single word,
In creation, stretching out new,
You were, you are, you will be forever!You contain a chain of creatures in yourself,
You keep it and live it;
You match the end with the beginning
And you give your belly to death.
As sparks pour in, strive
So the suns will be born from you;
Like a dark, clear day in winter
Motes of frost sparkle
Come back, fade, shine,
So the stars are in the abyss below you.Luminaries kindled millions
They flow in immeasurability,
They make your laws
The rays pour life-giving.
But these lamps are fiery,
Or the red crystals of the bulk,
Or the waves of golden boiling host,
Or burning ethers
Or together all the luminous worlds -
Before you - as the night before the day.Like a drop, dropped into the sea,
All the firmament before you is this.
But what is my visible universe?
And what am I in front of you?
Onom in the air ocean,
Worlds multiplying by a million
One hundredfold of other worlds - and that,
When I dare to compare with you,
It will only be one point;
And I am nothing in front of you.Nothing! - But you shine in me
By the majesty of your kindnesses;
You portray yourself in me
Like the sun in a small drop of water.
Nothing! - But I feel life
Unsatisfied I fly
Always a guy in heights;
My soul longs for you,
Penetrates, thinks, reasoning:
I am - of course there is you!You are! - the rank of nature broadcasts,
My heart speaks to me
My mind assures me
You are - and I am nothing!
Part of the whole I am the universe,
Delivered, it seems to me, in a venerable
In the middle of nature I am the one
Where did you end bodily creatures,
Where did you begin the spirits of heaven
And the chain of beings tied everyone with me.I am the connection of worlds that exist everywhere,
I am extreme substance;
I am the focus of the living
The deity's chief trait;
I decay with my body in dust,
I command thunders with my mind
I am a king - I am a slave - I am a worm - I am a god!
But being so wonderful
Did the split happen? - unknown;
And I couldn't be myself.I am your creation, the creator!
I am a creature of your wisdom,
Source of life, blessing giver,
The soul of my soul and the king!
Your truth was needed
So that the abyss passes away to death
My being is immortal;
So that my spirit clothed in mortality
And so that through death I return,
Father! - into your immortality.Inexplicable, incomprehensible!
I know that my soul
Imagination is powerless
And draw your shadow;
But if you must praise,
That is impossible for weak mortals
To honor you with nothing else,
How can they only rise to you,
Lost in immeasurable difference
And grateful to shed tears.
Analysis of Derzhavin's poem "God"
Derzhavin conceived the ode "God" back in 1780, but he could not start writing right away, being busy in the service and not denying himself going out. As a result, the poem appeared only in 1784. There is a fairly widespread opinion that the work is Gabriel Romanovich's answer to the statements of French materialist philosophers. At the same time, the poet objected to them not from the standpoint of the official orthodox Church... The ode clearly shows the ideas of pantheism - a religious and philosophical doctrine, the followers of which perceive the world and God as a single whole. Naturally, such an approach of Derzhavin is unlikely to ever fully suit the orthodox representatives of the Orthodox branch of Christianity. According to famous poet twentieth century Khodasevich, initially the main goal of Gabriel Romanovich put the image of the Majesty of the Lord. But as the plot developed, priorities changed. As a result, the ode to God turned into "an ode to the divine sonship of man."
The poem often contains archaic vocabulary, including Church Slavonic. With its help, the religious and philosophical inspiration of the author is broadcast, the necessary degree of solemnity is achieved. The work is replete with rhetorical exclamations, which emphasizes Derzhavin's admiration for the greatness of God. The key stylistic device of the ode is antithesis. There are many of them scattered throughout the text, but the following line requires special attention: "... I am the King - I am a slave, - I am a worm, - I am God ...". Here the ode reaches its climax, which is emphasized through a double opposition and aphoristic formulation of thought. The quoted phrase is the pinnacle of emotional stress in the poem.
The key idea of \u200b\u200bthe ode is that the omnipotent incomprehensible God created man, an insignificant creature, but at the same time similar to his Creator. It is through people that the spiritual world is connected with the material, their mortality is a form of the Lord's immortality. It was not for nothing that Derzhavin considered the poem "God" one of the best in his work. In it, the poet managed to express what is extremely difficult to describe in words: eternity and infinity. To do this, he combined abstract metaphysical reasoning with the realities of the material world, presented through metaphors and comparisons.
More complete expression main idea serves and compositional construction poems. It is clearly divided into two parts and a conclusion. The first five verses are dedicated to God. First, Derzhavin defines the Lord in relation to time, space, causality, and so on. Then he affirms the incomprehensibility of the Creator for human thought... The third stanza speaks of God as the creator of space and time, and the fourth - of the surrounding world. The fifth declares the nullity of all worlds before God. The second part tells about a person. The first stanza is a statement of his insignificance in the face of the Lord. The second tells that God is reflected, therefore, exists in man. Further, the role of man is designated as a link between "bodily creatures" and "Heavenly Spirits." As mentioned above, the fourth stanza is the culmination. In it, man is proclaimed the center of the world, the union of spirit and flesh. The fifth stanza calls mortality a form of immortality:
... And so that through death I return,
Father! into your immortality.
In conclusion, Derzhavin apologizes to the readers for daring to address such a great and boundless topic.
Spiritual odes of Gabriel Romanovich are not only an expression of religious feelings, but also wonderful examples philosophical lyrics, which is clearly seen in the example of the poem "God".
Derzhavin conceived the ode “God” as early as 1780, but he could not start writing right away, being busy in the service and not denying himself to go out into the world. As a result, the poem appeared only in 1784. There is a fairly widespread opinion that the work is Gabriel Romanovich's answer to the statements of French materialist philosophers. At the same time, the poet objected to them not from the standpoint of the official Orthodox Church.
The ode clearly shows the ideas of pantheism - a religious and philosophical doctrine, whose followers perceive the world and God
As a whole. Naturally, such an approach of Derzhavin is unlikely to ever fully suit the orthodox representatives of the Orthodox branch of Christianity. According to the famous poet of the twentieth century, Khodasevich, initially the main goal of Gabriel Romanovich was the image of the Majesty of the Lord. But as the plot developed, priorities changed. As a result, the ode to God turned into "an ode to the divine sonship of man."
The poem often contains archaic vocabulary, including Church Slavonic. With its help, the religious and philosophical inspiration of the author is broadcast, the necessary
The degree of solemnity. The work is replete with rhetorical exclamations, which emphasizes Derzhavin's admiration for the greatness of God. The key stylistic device of the ode is antithesis. There are many of them scattered throughout the text, but the following line requires special attention: “… I am the King - I am a slave, - I am a worm, - I am God…”. Here the ode reaches its climax, which is emphasized through double opposition and aphoristic formulation of thought. The quoted phrase is the pinnacle of emotional stress in the poem.
The key idea of \u200b\u200bthe ode is that the omnipotent incomprehensible God created man, an insignificant creature, but at the same time similar to his Creator. It is through people that the spiritual world is connected with the material, their mortality is a form of the Lord's immortality. It is not for nothing that Derzhavin considered the poem "God" one of the best in his work. In it, the poet managed to express what is extremely difficult to describe in words: eternity and infinity. To do this, he combined abstract metaphysical reasoning with the realities of the material world, presented through metaphors and comparisons.
A more complete expression of the main idea is the compositional construction of the poem. It is clearly divided into two parts and a conclusion. The first five verses are dedicated to God. First, Derzhavin defines the Lord in relation to time, space, causality, and so on. Then he affirms the incomprehensibility of the Creator for human thought. The third stanza speaks of God as the creator of space and time, and the fourth - of the surrounding world. The fifth declares the nullity of all worlds before God.
The second part tells about a person. The first stanza is a statement of his insignificance in the face of the Lord. The second tells that God is reflected, therefore, exists in man. Further, the role of man is designated as a link between “bodily creatures” and “Heavenly Spirits”. As mentioned above, the fourth stanza is the culmination. In it, man is proclaimed the center of the world, the union of spirit and flesh. The fifth stanza calls mortality a form of immortality: ... And that through death I return, Father! into your immortality. In conclusion, Derzhavin apologizes to the readers for daring to address such a great and limitless topic.
Spiritual odes of Gavriil Romanovich are not only an expression of religious feelings, but also excellent examples of philosophical lyrics, which is clearly seen in the example of the poem "God".
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Most of G.R.Derzhavin's poems will not withstand any condescending aesthetic criticism. They are cumbersome, awkward, and in places not readable at all. Their content, for the most part, is made up of moral postulates. Most of his works are presented in the form of philosophical reflections, from which, at times, they are excessively long and didactic.
Sometimes, when reading another ode of Derzhavin, you are carried away by the loftiness of thought, energy, a sweeping flight of fantasy - and suddenly an awkward verse, a strange expression, and sometimes rhetoric cools unexpected delight - and you experience this several times when you read the same lines over and over again. And, nevertheless, we set ourselves the goal of proving that Derzhavin is not so bad.
A mixture of rhetoric with poetry, flashes of genius with incomprehensible oddities - this is the character of all Derzhavin's poems and odes. His poetry clearly reflects the mood of the time in which he worked. He admired Catherine II as a wise ruler, read her articles, decrees and fairy tales, so the ode to "Felitsa" is not flattery to the Empress, but a sincere emotional impulse:
You alone are only decent
Princess! create light from darkness;
Dividing Chaos into spheres harmoniously,
Union to strengthen their integrity; ...You just will not offend one,
You don't insult anyone
You see the foolishness through your fingers
Only you cannot stand evil;
You rule your misdeeds by indulgence
You don't crush people like a wolf, sheep,
You know directly their value.
They are subject to the will of kings, -
But God is more just more,
Living in their laws.
Derzhavin's sincerity cannot in the least damage his fame, nor humiliate his literary merits. If we consider his poetry from a historical point of view, it is nothing more than a brilliant page from the history of Russian poetry - “an ugly doll, from which it had to flutter, to the charm of the eyes and tenderness of the heart, a luxuriously beautiful butterfly. And this marvelous insect was recognized to inspire a lot of other talented authors. "
All of Derzhavin's poetry is shrouded in contradictions, since for another successful ode one can count several others, as if written specifically to refute the first. The reason, perhaps, lies in the fact that there was no strong public opinion then. The circle of intellectuals from the capital could in no way replace the variety of assessments that can be heard now, moreover, from a representative of any social stratum. In addition, Derzhavin was still a court poet, so his literary activity was equated with service. That is, he was obliged to work out his bread, regardless of the presence of inspiration.
“Russia itself Catherine of the century - with a sense of its gigantic power, with its celebrations and designs in the East, with European innovations and with the remnants of old prejudices and beliefs - this is Russia lush, luxurious, magnificent, dressed in Asian pearls and stones and still half-wild, half barbaric , semi-literate - such is Derzhavin's poetry, in all its beauties and shortcomings.
Ode to God: Analysis
Many of Derzhavin's odes are dedicated to such eternal questions like life and death, the meaning of existence, what is God, etc. It is believed that it was Derzhavin who gave the most accurate definition and description of the concept of "God" in his ode with the same name. The lines from this work seemed so convincing to the Tibetan monks that they engraved them in their cells.
I am the connection of worlds that exist everywhere,
I am an extreme degree of substance;
I am the focus of the living
The deity's chief trait;
I decay with my body in dust,
I command thunders with my mind
I am a king - I am a slave - I am a worm - I am a god!
But being so wonderful
Did the split happen? - unknown;
And I couldn't be myself.I am your creation, the creator!
I am a creature of your wisdom,
Source of life, blessing giver,
The soul of my soul and the king!
Your truth was needed
So that the abyss passes away to death
My being is immortal;
So that my spirit clothed in mortality
And so that through death I return,
Father! - into your immortality.
Analysis of the poems "Invitation to dinner", "Eugene. Zvan life "
In addition to philosophical and moral poetry, in the work of Gabriel Romanovich, you can find anacreontic poems (the name came about thanks to the ancient Greek poet Anacreon, who praises the joys of life), where, for the most part, the author turns to everyday descriptions of the world order. For example, the poem "Invitation to dinner" in 1795 was written, in essence, for the sake of one main line, the last: "Moderation is the best feast." But before that, he showed a detailed image of the life of those times:
« Claymak and borscht are already standing, finna, punch are in the craft shops ... "," Incense is pouring from the incense burners, fruits among the baskets are laughing. The servants do not dare to die ... "," Not rank, not accident and not nobility - for my simple Russian dinner I called only auspiciousness. "
The poem “Eugene. Life in Zvanskaya ”is also permeated with epicurean motives (inclination to comfort and life pleasures). But in addition to hedonistic sentiments (where Khlestakov's famous phrase “We live to pick flowers of pleasure” immediately comes to mind), it is also permeated with talented landscape sketches:
“Breathing innocence, I drink the air, moisture grew, I gaze at the crimson dawn, the sun rising, looking for beautiful places between lilies and roses”; "Gold nivs with sickles - full of aroma"; "A shadow runs over a cloud cloud".
“I light up the table - I see a flower garden of different dishes, set by a pattern. Bagryana ham, green cabbage soup with yolk, ruddy yellow pie, white cheese, red crayfish, amber - caviar, motley pike with a blue feather ... ”.
Derzhavin's poems are very diverse and variegated. Even those who are not a fan of this poet's work will be able to find useful ideas or expressions for themselves. After all, it is Gavrila Romanovich who owns many well-known aphorisms: "All vanity is vanity," "blessed is he who is less dependent on people."
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