Libmonster ID: UZ-1345

At the turn of the 19th and 20th centuries, Russian literature began to gain popularity in the Arab world, primarily due to the writers of the Palestinian-Lebanese-Syrian region. This region became a center for the dissemination of Russian classics in the Middle East and translation activities from the Russian language, in which the schools and seminaries of the Imperial Orthodox Palestine Society (1882), especially the male Teachers ' Seminary in Nazareth (1886), played a major role.

One of the students of this seminary, Khalil Baydas (1875-1949), a Palestinian journalist, translator, literary critic, and expert in the Russian language, made a significant contribution to the popularization of Russian literature among the Arabs, which was greatly promoted by the magazine An-Nafais, founded by him in 1908.

Keywords: An-Nafais magazine, Russian literature, translation from Russian into Arabic, Arabic popularizers of Russian classics.

The name of Khalil Baydas is associated with the appearance of the first works in Arabic by A. S. Pushkin - " The Captain's Daughter "("Ibnat al-Kubtan", 1898-the magazine "al-Manar", Beirut), N. V. Gogol - "Taras Bulba" (1900, the magazine "Lubnan", Beirut) and other Russian writers.

X's journal and publishing activities were of great importance. Beidasa. In early November 1908, in Haifa, he launched the magazine An-Nafais ("Jewels"), which was billed as the" magazine of jokes and humoresques " (Majalla lataif wa Fuqahat); its first weekly issues were small pamphlets, each 16 pages long, and included humorous stories. In the introductory article of the first issue, Beidas wrote that he decided to publish the magazine in order to provide it with works of art on various subjects, seeing in this an important tool for "influencing the souls and minds" of compatriots, as well as "entertaining readers with modern humor" [An-Nafais, 1908, No. 1, p.1]. From the tenth issue of An-Nafais, the title An-Nafais al-'asriyya ("Modern Jewels") began to appear, literary articles began to appear on its pages, the former subtitle was replaced by a new one:" Humorous and Literary Magazine " (Majalla fuqahiyya adabiyya), its volume increased to 64 pages and it began to be published. became twice a month. Becoming since November 1909 as a monthly publication, An-Nafais al-Asriyya turned into a historical, literary and humorous publication (Majalla adabiyya fuqahiyya tarihiyya) with a volume of up to 80 pages and two years after its foundation was published in Jerusalem, in the Dar al-Aytam printing house. During the First World War, the magazine suspended its activities. Its publication was resumed in 1919 and continued until the end of 1923.

The magazine was quite popular and was distributed in foreign countries - Brazil, Argentina, Australia, the USA, and Russia. The materials of An-Nafais were reprinted from its first issue by other Arabic periodicals of the time. It published widely literary translations, primarily prose. This revealed the educational orientation of Beidas ' creative installations - to introduce

page 43
contemporaries with the literary achievements of foreign peoples, the cultural life of other countries.

The journal is notable in that its materials clearly demonstrate the deep interest of Arab writers in Russian literature and its outstanding representatives at that time. Meanwhile, most of the magazine's publications related to Russian classics have not yet come to the attention of Russian Arabists, which was the incentive to write this article.

X himself was an active contributor to the magazine. Baydas. It was in his translation that A. K. Tolstoy's novel "Prince Serebryany" under the title "Horrors of Despotism" ("Ahval al-istibdad") was first published in an appendix to the magazine in 1909. In 1927. It was published in the third edition in Cairo in the well-known printing house "Al-Matba'a al - 'asriyya" ("Modern printing House"), owned by Ilyas Antun Ilyas (1877-1952). The translated text took up 338 pages. In the introduction to this edition, Beidas wrote:

"This novel was written by a major Russian writer and famous poet Count Alexey Tolstoy, a cousin of the great Russian philosopher Leo Tolstoy, and it is one of the best historical and love novels, significant in content and important in meaning, because it contains wise sayings, edification, instructions in the direction of morality and enlightenment of minds, encourages people's souls to perfection. One of the evidences of the wide popularity of this work in the romance world is that it was translated into French, English, German, Italian, Polish and other European languages, and took an important place and a high position among the famous novels of world literature "[Beydas, 1927, p. 6].

Beidas admitted that he translated the novel freely-added, shortened, changed, replaced. And he explained that he did this in order for the work to become "appropriate to the Eastern taste" [ibid., p. 7]1. For example, he enlarged the chapters on Moscow and the Russian rulers, in particular on Ivan (John) IV, expanded the "explanations" and "descriptions", which was dictated, in his opinion, "by the need to acquaint the Arab reader with the situation of the Russian people in a significant period of its history" [ibid.], replaced the titles of chapters, except for except for a few. However, he kept the names of real people and historical events, impressive facts, fascinating incidents that may interest readers and encourage them to think, and called the novel "The Horrors of despotism". By replacing the title with a more catchy one, Beydas wanted to immediately give a hint of the content of the work, arouse the readers ' interest in it, and focus their attention on such manifestations of tyranny as arbitrariness, violence, injustice, oppression and other cruelties and crimes that are hateful to humanity. "Its real name -" Prince Serebryany "- is given simply from one of the main characters of the novel " [ibid.].

Beydas introduced many passages from Old Arabic poetry into the translation in connection with the events that take place in the novel by A. K. Tolstoy. As Beidas himself stated, he was also motivated by the desire to make it easier for a compatriot to perceive the translated work.

Another work chosen by Beidas for translation is a "love-historical" novel with the Arabic title " The Throne and Love "("Al -' Arsh wa'l-hubb"). The author's name is not specified. It was established that this is the novel "The Guardian" (from a series of historical novels united by the common title "The Throne and Love") by the Russian writer Alexander Lavintsev (one of the pseudonyms of A. I. Krasnitsky) about the fate of Tsarevna Sofia Alekseevna (1657-1704), the sister of Peter I, the ruler of the Russian state in 1682-1689, about her love for the Russian people. to Prince Golitsyn and his separation. The translation was published in an appendix to the journal in 1914. (No. 1-3); it was published as a book in 1921 in Jerusalem. On the title page, Beidas explicitly stated that the translation was made from Russian into Arabic "with freedom "(bi-tasarruf).

1 Such treatment of the original is a typical feature of the Arabic translation practice of that time, reflecting the peculiarities of the development of literature in Arab countries.

page 44
In the supplement to the magazine in 1911, 1912 and 1913, works by Western European authors - German, English, Italian, and French-were published in translation by X. Beidas (for example, "Captain Tempest" by the Italian Emilio Salgari, "The Sixth Wife of King Henry VIII" by the German writer F. Mulbach, etc.); these translations were made by Beidas from Russian He admits that he also uses bi - ba'd at-tasarruf "with a certain freedom", providing them with their own preface or afterword. Thus, the Russian language served as an intermediary for Beidas, through which he introduced Arabs to the works of writers from different countries. Beidas did the same with the novel "Under the Burden of Power" by the English writer Marie Corelli 2; its translation into Russian was carried out by Z. N. Zhuravskaya (Petrograd, 1916). Beidas called the translated text "The Misfortune of Kings" ("Shaka' al-muluk"). It was published in a separate edition in 1922 at the Deir ar-rum printing house in Jerusalem.

As you can easily see, when choosing to translate novels from foreign literature (including Russian), Beidas showed a predilection exclusively for historical works that were in tune with the public mood of the Arabs. He was motivated by the desire to convey to Arab readers "instructive events from the history of peoples" that can be "useful" for them. Moreover, at that stage, the historical material was particularly relevant for the original Arabic literature as a whole. It is enough to recall the historical novels of Selim al-Bustani, J. Zeidan, Farah Antun and others. All the translations of large-scale works made by Beidas first appeared in an appendix to his journal, and then appeared in separate editions, which testified to their great success with readers.

Beydas ' magazine published historical novels translated by other Palestinian writers, including Iskander al-Khuri al-Beitjali (1888/1890-1973). A poet, novelist, and publicist, he received his primary education at the Russian school in Deir ar-Ram, then continued his studies at the University of Beirut, and was fluent in Russian and French. In 1914, An-Nafais al-'Asriyya (No. 1, January), translated from French, published Auguste Maquet's novel" The Beautiful Gabrielle "with the Arabic title" The Beauty " ("Rabbat al-Jamal").

Baydas has repeatedly spoken about the importance of translators ' work for the development of Arabic literature, even though the translation may deviate from the original. "Our writers were happy to take up translation, but there were few people who wrote novels, especially voluminous ones. Many translators quite successfully selected the best novels of outstanding Europeans and translated them into Arabic... These translations were very useful, as our writers mastered the technique of writing to create original works" (cit. according to: [Al-Asad, 1963, p. 51]).

The magazine widely promoted Leo Tolstoy, especially after the death of the great writer. By this time, Leo Tolstoy was perhaps the most popular Russian writer in the Arab East. Even during his lifetime, he became known to the Arab reading public and attracted attention more as a preacher, moralist, thinker, 3 than as an artist, the author of famous novels.

2 Marie (Maria) Corelli (1855-1924)-pseudonym of the English writer Mary McKay, taken from her because of her passion for Italy.

3 Tolstoy's popularity was promoted by a Palestinian who emigrated to Egypt, Selim Kob'ein (1870-1951), a graduate of the Nazarist teachers 'seminary; in his translations, the Arabs had the opportunity to get acquainted with such works of Leo Tolstoy as" Krsytsrov Sonata "("Al-Vifak wa-t-talak av lahn Krsystsr" - " Consent and divorce, or melody Kreuzer, Cairo, 1903)," A summary of the Gospel "("Injil Tulstui wa diyanatuhu" - "The Gospel of Tolstoy and his creed", Cairo, 1904)," The Destruction of Hell and its restoration "("Mamlaka al-jahannam" - "The Kingdom of Hell", Cairo, 1909). Back in 1901, S. Kob'ein published in Cairo the book "The Teaching of Tolstoy "("Madhhab Tulstui"), which included excerpts from the trilogy" Childhood, Adolescence and Youth " and an essay about Tolstoy as a philosopher.

page 45
Tolstoy's folk stories were published in the pages of An-Nafais al - ' asriyya. For example, the short story "Accidentally" (Bi-duna Hasd, 1911, No. 7, July); the translator is X. himself. Beidas-accompanied it with a remark: "Ahir ma katabahu Tulstui" ("The last thing Tolstoy wrote"). It should be noted that the story "Accidentally", written by Tolstoy on June 20, 1910, was published only after the writer's death-on March 30, 1911 in the St. Petersburg newspaper "Speech", and, as we can see, just a few months later Beydas presented his translation into Arabic in his magazine.

The magazine published a large number of sayings, aphorisms, thoughts of Leo Tolstoy; many of its pages are devoted to the life and creative path of the "great writer of the Russian land". In one of these articles called " Tolstoy. Yasnaya Polyana-Astapovo-eternity " ("Tulstuy. Yasnaya Bulana-Astabufu-al-abadiyya") [An-Nafais, 1911, No. 1, January], X. Beidas wrote:

"In an instant, humanity felt the heavy loss that Russia and the whole world suffered. Tolstoy's title "the great Russian writer" (al-katib ar-rusi al-kabir)... in relation to him, it sounds petty, insignificant (saghiran, hakiran), because he "became the world's greatest writer "(al-katib al - 'azim fil -' alam ajma) in all countries, among all peoples..., he "became the conscience of the universe and the conscience of humanity" (damir al-'alam wa damir al-insaniyyah). Russian is not widely spoken outside of Russia. Despite this, the name of Tolstoy was popular and dear to all people, among all the peoples of Europe, Asia, America, Australia. The world knows many moral writers, such as Shakespeare, Goethe, Dante, Ruskin, Nietzsche, etc. The literary fame that Tolstoy experienced was not experienced by any of them. He is superior to them in the degree of reverence, higher than them in the place [occupied]" [An-Nafais al-asriyya, 1911, No. 1, January, pp. 20-21].

At the same time, the magazine published an elegy by the poet, prose writer, and literary critic Is'af al-Nashashibi (1882/1885-1948), dedicated to the memory of Tolstoy.:

"Kunta li-l-ard nuraha wa khudaha / wa dahaha haza-r-radda bi-z-zalam" - " You were the earth's light and guidance / And misfortune struck it (the earth) with darkness" [An-Nashashibi, p. 23].

In the same issue of the magazine there is an article by Konstantin Kattuf " Muallafat Tolstoy "("Works of Tolstoy"), where the author provides data on how many times and in how many copies Tolstoy's works were reprinted, translated, according to him, into 45 languages of the world. K. Kattuf calls the works that this "philosopher" created precious (nafais). two centuries" (faylasuf al-Qarnein) [Kattuf, 1911, p. 140].

Al-Nafais al - 'Asriyya is associated with the activities of Ibrahim Jabir, a teacher at the Nazareth Teachers' Seminary, a native of the Syrian city of Homs. Back in 1905. he published a collection of his own translations of six short stories by Russian writers, including A. P. Chekhov with the story "Pari" ("ash - Shart" - "Condition"), I. N. Potapenko with the story " Executive Body "("al -' Udw al-mutammim") and others.

In 1911. (№ 6, 7, 9, 12) Ibrahim Jabir has published in the magazine "Ruzname Tulstui" ("Tolstoy's Calendar"). This is essentially a translation of Tolstoy's book " Thoughts of Wise People for every Day "(Moscow, June 25, 1903). I. Jabir prefixed the" Introduction "("Tamhid") to the Calendar, which is a translation (in a slightly modified form) of the introduction to the Russian text" From publishers". The Arabic text reads:

"The serious illness of Lone Tolstoy in January 1903, when he became a hostage to his life, interrupted his daily work. However, he found pleasure in reading the Gospels, tore off the calendar, and enjoyed reading the excerpts collected in it from the works of great writers and philosophers. And when the calendar [of last year] ended, Tolstoy, while in bed, began to make up his calendar. So there was a collection of selected sayings of famous sages, philosophers and legislators; Tolstoy distributed them on all days of the year."

Then there are aphorisms from this calendar thoughts of famous writers and sages: Epictetus, Diogenes, Marcus Aurelius, Socrates, Confucius, Buddha, Lao Tzu, Aristotle, Plato, St. Augustine and more modern: Pascal, Rousseau, Spinoza, Luther, Vauvenargues, Kant, Schiller, Bentham, Schopenhauer, Voltaire, Luther, Klinger, Thackeray, Dostoevsky, Wilman, Ruskin, and many others.

page 46
In issues 11 and 12 of An-Nafais al - ' asriyya for 1911, another publication "Kalimat fi-l-mahabba li-Tulstui" ("Tolstoy's Sayings about Love") was published in the translation of X. Beidasa. From several dozens of aphorisms that the translator drew from various sources that belonged to Tolstoy's pen ("On Life", "The Way of Life", etc.), I will give the following in the original (Beydas often subjected them to processing in his own way, recreating them in a stylistic manner close to him):

"Light shines in the dark, and the darkness does not absorb it." 4
"The animal personality suffers. And it is these sufferings and their relief that constitute the main object of love's activity. The animal personality, striving for the good, strives with every breath for the greatest evil, for death, the foresight of which violated all the good of the individual. And the feeling of love not only destroys this fear, but also attracts a person to the last sacrifice of his carnal existence for the benefit of others." (At Beidas': "The animal personality suffers. And in these sufferings and their relief is centered the activity of love. When the animal personality strives for well-being, it also strives for the greatest evil and death. As for the feeling of love, it destroys this fear and leads a person to the greatest sacrifice for the good of another ") [An-Nafais al-asriyya, 1911, No. 11, November, p. 475].

"Every person knows that there is something special in the feeling of love, which is capable of resolving all the contradictions of life and giving a person that complete good, in the pursuit of which his life consists."

"To love in general is to desire to do good."

"In fact, how to decide who needs to serve and to what extent: people or the fatherland? To the Fatherland or to your friends? To your friends or your wife? Your wife or your father? To your father or your children? To your children or to yourself?" (At Beidas': "What is the preferred path of love that I can choose for myself? "Further verbatim) [ibid., p. 476].

"If a person decides that it is better for him to refrain from demanding the present smallest love in the name of another future great love, then he is deceiving either himself or others and loves no one but himself alone."

"There is no love in the future, only in the present. If a person does not make love in the present, there is no love in him."

"What people who do not understand life call love is only a certain preference for some conditions of the good of their personality over others." At Beidas': "People who do not understand the meaning of life prefer personal goods and call it love" [ibid.]. "When a person who does not understand life says that he loves his wife or child, or friend, he is only saying that the presence of his wife, child, or friend in his life increases the good of his personal life."

Beidas ' attention was also attracted by Tolstoy's dictum that real, not temporary, but eternal love is that love for all living things that arises in a person as a weak sprout among other, coarser and stronger sprouts of human feelings, which he initially calls love. It is important not to trample it or rape it, not to try to pull it out by force, but to let it grow. It is only necessary not to block out from it the sun of reason that nurtures it. In his translation, this saying sounds like this: "Love is life. This is an eternally prosperous life, which has not been polluted by lies. It means loving all people, animals, and plants. Love your enemies and villains. We wish everyone the best and happiness and make every possible effort for this.

Such love arises in the soul of a person as a very small plant among numerous plants like it - these are the desires of a person and his passions. At first, people think that there is no difference between this and other plants, and perhaps they prefer these plants (because they grow quickly and strongly) to the small plant that becomes weak and sluggish as the plantings around it grow... This plant grows only when the sun of reason shines brightly on it, and it becomes a large tree with numerous fruits and lush branches" [An-Nafais al-asriyya, 1911, No. 12, December, pp. 538-539].

4 This is how Tolstoy relates the 5th verse of the Prologue of the Gospel of John, which reads:: "And the light shines in the darkness, and the darkness has not overtaken him." This verse was interpreted by the writer in his "Summary of the Gospel", translated, as noted above, into Arabic by S. Kob'ein under the title "The Gospel of Tolstoy and his Creed" [Kob'ein, 1904].

page 47
Another native of Homs, Antun Ballan, who played a significant role in the history of Arabic translation and popularization of the works of Russian writers, actively collaborated with the magazine.

In 1912, the journal "An-Nafais al-'asriyya" (No. 7, July) translated by A. Ballan published "Thoughts (from the book" The Way of Life "by the philosopher Tolstoy)" - ("Al-Hawatir (min kitab" Tariq al-hayat " li-l-faylasuf Tulstui) "- the last final work of the Russian writer, which he himself greatly appreciated; it contains philosophical, religious and ethical statements of Tolstoy, as well as sayings of other famous authors. Here are some of the things that interested Antun Ballan::

"Whoever wants to save his life will lose it; but whoever gives his life for good will keep it. It does not profit a man if he gains the whole world and loses his soul. Thus spake Christ." (In A. Ballan: "The Lord Christ said:" Whoever wants to save his life will lose it, and whoever loses it for good will save it. What is the use if a person has gained the whole world and lost his soul!") So did the pagan Roman Emperor Marcus Aurelius: "When will you, my soul," he said to himself, " become the head of the body? When will you be free from all worldly desires and sorrows and stop needing people to serve you with their life or death? When will you understand that the true good is always in your power, that it consists in one thing: love for all people?" (L. N. Tolstoy). (In Ballan: "The Roman emperor, the pagan Marcus Aurelius, said: "When, O my soul, will you become the head of this primordial matter (khayyulya) and put aside worldly passions (shahavat) and sorrows, and not need people to serve you with their life and death? When you understand that the true good is in your hands and that it is easily attainable, it is enough to find love for all people"") [An-Nafais al-asriyya, 1912, No. 7, July, p. 315].

"If good is done for something, it is no longer a good deed. You really love only when you don't know why and for what" (Leo Tolstoy). (In Ballan: "A cause is not considered charitable if it is for some purpose. Only those who do not know why they are doing good love truly loves.") [ibid., p. 317].

There was also a mistake, for example, the translator attributes to Leo Tolstoy the aphorism of Cleovulus 5: "Do good to your friends so that they love you even more; do good to your enemies so that they become your friends."

Another excerpt from this book by Leo Tolstoy. In the original: "There is a parable about love. One man lived in such a way that he never thought or cared about himself, but thought and cared only about his neighbors.

And the life of this man was so wonderful that invisible spirits admired his good life and rejoiced at it.

Once one of these spirits said to another, " This man is holy, and it is strange that he does not know this. There are few such people in the world. Let's ask him what we can serve him and what gifts he wants us to give him." "All right," said all the other spirits. Then one of the spirits said to the good man inaudibly and invisibly, but clearly and clearly: "We see your life and holiness, and we would like to know what we can bestow on you. Tell me, what do you want?" Is it so that you can ease the poverty, the need of everyone you see, for whom you regret? We can do it. Or do you want us to give you such power that you will save people from sickness and suffering, so that those you pity will not die before their time? And this is in our power. Or do you want all the people in the world-men, women, children-to love you? We can do that, too. Tell me, what do you want?" And the saint said: "I do not want any of these things, because it is proper for the Lord God to deliver people from what He sends them: from want and suffering, from diseases and premature death. I am afraid of love from people. I am afraid that the love of men may tempt me and hinder me in one of my main tasks, namely, to increase my love for God and for people." And all the spirits said, " Yes, this man is holy in true holiness and truly loves God." Love gives, but desires nothing."

In the translation of Antun Ballan, while fully preserving the meaning of the parable, lexical additions, abbreviations, substitutions and other changes to the original are observed, as in other cases.

5 Klsovul (Klsobul) - one of the "seven Greek sages", tyrant of the Rhodian city of Lindos (Linda).

page 48
Let's quote this, following the style of the translator: "Listen to this parable about love: there was a man and he did not think about his own benefit and did not care about it, and his only interest was directed to caring for his neighbor. And his life was so amazing that even the invisible spirits happily admired it. Once one of these spirits said to another, " This man is a saint, and it is strange that he does not know about it. There aren't many like him. Let's ask him what services and gifts he wants us to give him." And the spirits willingly accepted the offer. One of them went and said to the good man, " We are convinced of your piety and holiness, and we want to know what gift you want from us. Do you want the power to ease the oppression of poverty and want for everyone you see and pity? Or do you want the power to save people from sickness and suffering, so that the one whose death you do not want will not die prematurely? Or do you want to be loved by all people, men and women? Ask what your soul desires."

And the man said: "I don't want any of the things you mentioned. The human creature is subjected to all kinds of starvation, disease, death, and the like, which Allah the Creator sends, and it is up to him alone to deliver it from them. As for people's love, I'm afraid of it. I am afraid that this love will be a temptation for me and hinder my desire to increase my love for Allah and people."

And the spirits said: "Truly this man is a saint and he truly loves Allah. Love gives and desires nothing and takes nothing" [ibid., p. 317].

In July 1913, in issue 7 of the magazine X. Baydas informed readers that "An-Nafais al - 'asriyya" in the next (sixth) year of publication, will present them as a gift the first part of the novel "Anna Karenina" - "the most famous novel of the philosopher Tolstoy and in general the most famous social novel translated into Russian". all the languages of the civilized world, except Arabic." In the next issue of the magazine, another similar message appeared, addressed to "gentlemen subscribers"; it now called "Anna Karenina "the most famous not only" social", but also" philosophical " novel.

In the September issue of the magazine (No. 9) for 1913, translated by X. Beidas, L. Tolstoy's legend "Labor, Death and Illness" ("At-Ta'ab wa-l-maut wa-llmarad") was published; it was written by Tolstoy in July and August 1903, and was banned by the censor for publication due to the fact that it was written by the author.-Russian and published only in 1904. The same legend, translated from English by the Damascus-based Palestinian Ahmed Shakir al-Karmi (1894-1927), was published in his magazine Al-Mizan in the 1920s under the title Al-'Amal wa'l-maut wa'l-marad. Probably, the legend of Tolstoy attracted Arabic translators with its fabulous character, wise, instructive content, the idea of uniting, rallying people, and the importance of their joint work.

Translated by Khalil Baydas, Antun Ballan, and others, the magazine published stories by Anton Chekhov, mostly humorous. They were very popular with readers, if we take into account the attraction of Chekhov's humor to an anecdote, which is traditionally very popular among Arabs. The nadir genre - an entertaining, entertaining story of an anecdotal nature-was part of the Arabic medieval prose.

Beidas was not only a brilliant translator and publisher (he is also an editor), but also one of the first Palestinian literary critics and literary theorists. On the pages of his magazine, he also published his own articles about Russian writers.

Beidas ' interest in Pushkin was not limited to translating and publishing The Captain's Daughter. In 1912, An-Nafais al-'Asriyya (No. 8-9, August - September) published an article by him entitled" Pushkin-the great Russian Poet "("Bushkin ash-sha'ir ar-rusi al-Kabir"), which had an educational and enlightening character. Baydas 'desire, convinced that" few Arabs know about this great creator", was to introduce readers to Pushkin's life, which he described as "a high service to literature", with the merits of his works. In this article, he sought to

page 49
introduce the Arabic reader to Pushkin's work in all its diversity, present him not only as a poet, but also as a prose writer and playwright. Beidas listed and sometimes conveyed the meaning of his most significant poems, dramas and prose works, placing them in the context of the socio-political and cultural life of that era. And I showed a lot of awareness about it.

This is, as far as we know, the first and rather extensive publication about Pushkin in Arabic literature. In it, Beydas provides information about the pedigree of the Russian classic, divides his literary path into a number of stages-fragments with subheadings: "Pushkin at School "("Bushkin fi-l-Madras"), which refers to the special significance of the Tsarskoye Selo Lyceum in the poetic development of Pushkin, who "very soon became famous among lyceum students for a pronounced tendency In addition to literature, teachers talked about his amazing intellectual abilities and great intelligence "[An-Nafais al - 'asriyya, 1912, No. 9, p. 377]; "From 1817 to 1824", dedicated to the beginning of the Petersburg period in the poet's life, the events of his southern exile, where the "Caucasian Captive"was created"Brothers Robbers", "The Fountain of Bakhchisarai", poems "The Bride of Poetry", "Napoleon", " The Song of the Prophetic Oleg "(in Beidas's "Al-Hakim Ulig" - "Sage Oleg"); "From 1824 to 1826" - about Pushkin's stay in Mikhailovsky, strained relations with his family. a father who agreed to officially supervise "his errant son" (ibnuhu-d-dal), about the beginning of work on the "famous tragedy " Boris Godunov", the passion for the work of such" celebrities "as Shakespeare and Walter Scott, and before that Byron, which brought" benefit "to the poet, awakening in him"interest in foreign things". The last period "From 1826 to the day of Pushkin's death" Beydas divides into two stages: the first, connected with the departure of the poet from Mikhailovsky before his marriage (March 1831) and the writing of numerous lyrical poems, essays, dramatic (in verse) and prose works, and the second - after marriage until the last days of life.

It is also important that Beidas managed to convey the literary atmosphere of that time in his stories about various events in Pushkin's life and work. Thanks to this article, Arab readers could get their first glimpse of the literary figures Beydas called "Russian celebrities", such as Derzhavin, Zhukovsky, Batyushkov, Gnedich, Krylov, Vyazemsky, Karamzin and others.

The last page of the article is devoted to the duel and death of the poet, according to Beidas, " highly appreciated by the tsar himself." And then he writes that in 1880, a "magnificent monument" was erected to Pushkin in Moscow and "an excellent celebration was held" [ibid., p. 388].

Beidas concludes the publication with words dedicated to Pushkin by "the most famous Russian writers". Among them are N. V. Gogol: "Pushkin was given to the world to prove by himself what the poet himself is"6; I. S. Turgenev: "Pushkin was a central artist, a person close to the very center of Russian life"7; F. M. Dostoevsky: "In his appearance lies the main task of the Russian poet." for all of us Russians, there is something undeniably prophetic "8 (Beidas translated this saying as follows:" With the advent of Pushkin, we have a prophecy " [ibid.]). This trio, adds Beidas, like other contemporary writers, " recognized Pushkin's leading role in the last Russian (cultural - Ed.) upsurge and imitated him as students imitate their teacher "[ibid.].

6 From N. V. Gogol's Op. "Selected passages from correspondence with Friends".

7 From a speech delivered on the occasion of the opening of the monument to Pushkin in Moscow on May 23, 1880 (Pushkin A. C. Collected Works. In 12 vols. Vol. 12. Moscow, 1979 — - E. A.

8 From a speech delivered on June 8, 1880, at a meeting of the Society of Lovers of Russian Literature and published on August 1 of the same year in the writer's "Diary". Monthly publication. Year III. 1880. Pushkin (essay )(F. M. Dostoevsky. Pushkin's Speech / / Complete Works, vol. 26, 1984, pp. 129-149).

page 50
In the March and April 1910 issues of An-Nafais al - ' asriyya, two prose poems were published - a literary genre that was "fashionable" among the Arabs at that time - signed with the pseudonyms ar-Rusi al-gharib and al-gharib ar-Rusi ("Russian wanderer"). One of them is called "If I had wings, I would fly" ("Leita li janahein utiru bihima"), another - " Songs of the sky "("Nagamat as-sama'"). In fact, the author of these publications was I. Y. Krachkovsky, who wrote them in Arabic during his stay in the Arab East (1908-1910), specifically in Lebanon.

An-Nafais al - 'Asriyya magazine (1912, No. 4, April) responded to the 200th anniversary of M. V. Lomonosov's birth with the article" Lomonosov (1711-1765) - a famous Russian scientist "("Lumunusuf (1711-1765) al -' alim ar-rusi ash-shahir"), also published from the pen of Khalil Baydas. In it, Lomonosov is called "a great man", "the first scholar of the Russians", "one of the pillars of their renaissance", "the ancestor of their modern poets", "Peter (i.e., the reformer. - E. A.) of their great language" [An-Nafais al - ' asriyya, 1912, No. 4, April, p. 176]; it is argued that in terms of the versatility of the creative personality, the contribution to the development of a wide range of fields of knowledge, this person is likened to the first Arabic encyclopedia "Da'irat al-ma'arif" ("Circle of Knowledge") [ibid., p. 179]. "He was a great scientist, a zealot for the interests of his country... the fame of which in the era of Catherine II and Nicholas I spread everywhere, " the article says. It ends with the following words about Lomonosov, pronounced, according to the author of the publication, by the "great Russian poet" Pushkin: "Truly, Lomonosov was our first scientific university" ("Inna Lumunusuf kana awwal jami'a 'ilmiyya lana")9 [ibid., p. 180].

These are the hitherto little-known materials of the magazine, which testify to the keen interest of Arabs in Russian classics and give reason to assert that for the development of Arab-Russian literary ties and in the history of these relations in general, Khalil Baydas'magazine "An-Nafais" ("An-Nafais al - 'asriyya") is one of the important phenomena of the first decades XX century.

list of literature

Al-Asad Nasir al-Din. Muhadarat an Khalil Baydas ra'id al-qissa al-arabiyya al-haditha fi Filastin (Lectures on Khalil Baydas, the pioneer of the modern Arabic narrative in Palestine). Cairo, 1963 (in Arabic).

Beidas X. Introduction / / Ahval al-istibdad (The Horrors of despotism) I Translated from the Russian novel by A. K. Tolstoy "Prince Serebryany". 3rd ed. Cairo, 1927.

Beidas X. Bushkin ash-sha'ir ar-rusi al-kabir (Pushkin-the great Russian poet) / / An-Nafais al-'asriyya. 1912. № 9. September.

Beidas X. Lumunusuf (1711-1765) al - ' alim ar-rusi ash-shahir (Lomonosov (1711-1765) - famous Russian scientist) / / An-Nafais al- 'asriyya. 1912. No. 4. April.

Beidas X. Use a tool. Yasnaya Bulana-Astabufu-al-abadiyya (Tolstoy. Yasnaya Polyana-Astapovo-eternity) II An-Nafais al - ' asriyya. 1911. № 1. January.

Kattuf K. Muallafat Tulstui (Tolstoy's Works) II An-Nafais al - ' asriyya. 1911. № 1. January.

Cob'sin S. Injil Tulstui va diyanatuhu (The Gospel of Tolstoy and his Creed). Cairo, 1904.

An-Nashashibi I. Risa ' Tulstui (Elegy [on death] Tolstoy) / / An-Nafais al - ' asriyya. 1911. № 1. January.

An-Nafais (Jewels). Haifa, 1908-1909.

An-Nafais al - ' asriyya (Modern jewelry). Jerusalem, 1910-1914.

9 Exact quote from A. S. Pushkin: "Lomonosov was a great man... He created the first university. It is better to say that it was our first university."

page 51


© biblio.uz

Permanent link to this publication:

https://biblio.uz/m/articles/view/THE-ROLE-OF-AN-NAFAIS-MAGAZINE-1908-1914-IN-POPULARIZING-RUSSIAN-LITERATURE-IN-THE-MIDDLE-EAST

Similar publications: LUzbekistan LWorld Y G


Publisher:

Nurdin MansurovContacts and other materials (articles, photo, files etc)

Author's official page at Libmonster: https://biblio.uz/Mansurov

Find other author's materials at: Libmonster (all the World)GoogleYandex

Permanent link for scientific papers (for citations):

E. A. ALI-ZADE, THE ROLE OF AN-NAFAIS MAGAZINE (1908-1914) IN POPULARIZING RUSSIAN LITERATURE IN THE MIDDLE EAST // Tashkent: Library of Uzbekistan (BIBLIO.UZ). Updated: 26.11.2024. URL: https://biblio.uz/m/articles/view/THE-ROLE-OF-AN-NAFAIS-MAGAZINE-1908-1914-IN-POPULARIZING-RUSSIAN-LITERATURE-IN-THE-MIDDLE-EAST (date of access: 17.02.2025).

Found source (search robot):


Publication author(s) - E. A. ALI-ZADE:

E. A. ALI-ZADE → other publications, search: Libmonster UzbekistanLibmonster WorldGoogleYandex

Comments:



Reviews of professional authors
Order by: 
Per page: 
 
  • There are no comments yet
Related topics
Publisher
Nurdin Mansurov
Самарканд, Uzbekistan
71 views rating
26.11.2024 (83 days ago)
0 subscribers
Rating
0 votes
Related Articles
Примеряют золушки?сапоги
Yesterday · From Golem Anzhanov
КАК ДЕСАНТНИКИ С "ТИГРИСОМ" БАНЮ ДЕЛИЛИ
3 days ago · From Golem Anzhanov
Боевая учеба: один выстрел - семь в уме?
3 days ago · From Golem Anzhanov
Тема для прапорщиков. Как предупредить наркоманию?
Catalog: Разное 
6 days ago · From Golem Anzhanov
Тема для прапорщиков. Изучение социально-психологических особенностей военнослужащих и практика их
Catalog: История 
7 days ago · From Golem Anzhanov
О культуре и контркультуре
9 days ago · From Golem Anzhanov
THE WORKING CLASS OF UZBEKISTAN IN THE PERIOD OF DEVELOPED SOCIALISM
Catalog: История 
16 days ago · From Azamat Usmanov
APPLICATION OF QUANTITATIVE METHODS AND COMPUTERS IN HISTORICAL RESEARCH
16 days ago · From Azamat Usmanov
THE FAILURE OF THE IMPERIALIST POLICY FROM A POSITION OF STRENGTH IN RELATION TO THE U.S.S.R.
18 days ago · From Azamat Usmanov
THE RUSSIAN WORKING CLASS FROM ITS BEGINNINGS TO THE BEGINNING OF THE 20TH CENTURY
19 days ago · From Azamat Usmanov

New publications:

Popular with readers:

News from other countries:

BIBLIO.UZ - Digital Library of Uzbekistan

Create your author's collection of articles, books, author's works, biographies, photographic documents, files. Save forever your author's legacy in digital form. Click here to register as an author.
Library Partners

THE ROLE OF AN-NAFAIS MAGAZINE (1908-1914) IN POPULARIZING RUSSIAN LITERATURE IN THE MIDDLE EAST
 

Editorial Contacts
Chat for Authors: UZ LIVE: We are in social networks:

About · News · For Advertisers

Digital Library of Uzbekistan ® All rights reserved.
2020-2025, BIBLIO.UZ is a part of Libmonster, international library network (open map)
Keeping the heritage of Uzbekistan


LIBMONSTER NETWORK ONE WORLD - ONE LIBRARY

US-Great Britain Sweden Serbia
Russia Belarus Ukraine Kazakhstan Moldova Tajikistan Estonia Russia-2 Belarus-2

Create and store your author's collection at Libmonster: articles, books, studies. Libmonster will spread your heritage all over the world (through a network of affiliates, partner libraries, search engines, social networks). You will be able to share a link to your profile with colleagues, students, readers and other interested parties, in order to acquaint them with your copyright heritage. Once you register, you have more than 100 tools at your disposal to build your own author collection. It's free: it was, it is, and it always will be.

Download app for Android