After translating "The Worker Suihuiliuv".

M.A

Tsybashev) was born in 1878 in a small city in southern Russia; According to the system and the surname is Tatar, but in his veins are Russian, French, Geo

GIA), Polish blood. His father was a retired military officer; His mother was the great-granddaughter of the famous Polish revolutionary Kosciusko, who died when he was three years old, leaving tuberculosis as his inheritance. As a result, he often fell ill, and in 1905 the disease finally came to fruition, and there was no hope of a complete recovery.

As a teenager, Alzhivasuev attended a secondary school in the countryside until the fifth grade; Say to yourself, "I don't know what to do there." He loved painting since he was a child, so he decided to join Khalikov

kov) painting school, at this time was sixteen years old. He was poor, living in filthy corners and starving, and lacking the money to buy the most important things: paint and linen. Because of his livelihood, he drew some cartoons for the small daily newspaper, and did some short essays and funny novels, which was the beginning of his essay.

After a year at the painting school, he went to St. Petersburg, where he spent the first two years as a clerk of the local affairs officer. In 1901, he wrote his first novel, Pasha Tuma

ov), which is a display of the darkness of the Russian secondary school; In addition, he did two more short stories. At this time he was taken by Miroliufu (Mi

Oljubov appreciated it and asked him to be an associate editor of his magazine, which had a great impact on his career: he finally became a man of letters.

In 1904 Arzhivasuev published several more short stories, such as "Gorobov the Standard-bearer", "The Madman", "The Wife", "The Death of Landi", etc., and the last one made him famous. The revolution of 1905 took place, and he also devoted much of his time to what he did: anarchic individualism (A

a

chistische I

dividuali**us). He made a number of novels, all of which drove the revolutionary psychology and typical materials; He himself thought that the best ones were "Morning Shadow" and "Bloodstain". At this time, he suffered the scourge of words and was sentenced to death, but the Russian official constitution, although darker than the civilized countries of Europe, was much more civilized than the civilized countries of Asia, and soon they knew their mistake, and Alzhivasev was not guilty.

After that, he put the famous "Sain" (Sain) that had the problem

i

Out of the version. The achievement of this novel was before "The Story of the Revolution", but it was only then printed as a book. The central idea of this book is, of course, anarchic individualism, or individual anarchism, so to speak. Sainin's words and deeds all show that the purpose of life is only to obtain personal happiness and pleasure, and that the desires of life are all hypocrisy. He said to his friend:

"You say that the boredom of constitutionalism is more meaningful and interesting than your own life. But I didn't believe it. Your boredom is not in constitutional matters, but in the fact that your own life does not make you interesting. I think so. To say otherwise is to say something else. I will also tell you that your boredom is not because of dissatisfaction with life, but because my sister Rita does not love you, which is true. ”

What if his frustration is not political? Sainin Says:

"I only know one thing, I don't want to live in pain with me. So it should satisfy the desires of nature. ”

Sainin did just that.

This so-called natural desire refers exclusively to the desires of the flesh, and so Alzhivasev received the title of writer of sexual desires, and many critics also attacked them with one voice.

Critics attacked him for believing that his book was tempting young people. And Arzhivasev's explanation is that "this type, though fresh and desirable in its pure form, resides in the spirit of the new, courageous, and powerful representatives of New Russia." ”

Critics think that a copy of "Senin" teaches Russian youth to go into depravity, but it is actually arbitrary. The poet's senses were originally more acute than usual, so Alzhivasuev had already sensed this tendency in society and made "Senin". Everyone knows that at the end of the nineteenth century, Russia was the most vigorous in thought, and the center was individualism; This trend of thought gradually led to a social movement, culminating in the revolution of 1905. For about a year, the movement slowly subsided, but the movement of the sexual desire of the Russian youth became noticeable; But sexual desire is a biological instinct, so during the period of social movement, it is natural to participate in it, but after the frustration of the social movement is extinguished, this is particularly revealed. Alzhivasev was a poet, so by 1905 he had written a typical character with sexual desire as the first meaning.

This tendency, although it can be said to be the trend of human nature, is inevitably decadent. Saining's argument is nothing more than the unsatisfactory justification of a defeated and decadent powerhouse. Alzhivarsuev also knew that Senin was only one side of modern people, so he wrote a different side of Suihuiliuv, which was more important. He wrote to the German Billa

d) that it says:

"This story is the element that shows my worldview and my most important concept."

Alzhivasev was a subjective writer, so the opinions of Senin and Suihuilev were his own. These observations are made clear in chapters 1, 4, 5, 9, 10, and 14 of this book.

Man is a living being, life is the first righteousness, and the reformers have sacrificed the most precious of their lives for many unfortunate people, and "run to the death for the common cause," and there is only one Suihuiliufu left. And Suihuiliuv is only secretly living in pursuit, and what surrounds him is perdition; This suffering, not only with the happy, but also with the so-called "unfortunates," who have helped the pursuers to persecute him, rejoicing in his death, and "in other respects the spoiled life of the happy."

In this situation where there is no way out, Suihuiliuv cannot but find a way to go; He thought about it, and the statement to man was the gossip with Araborv in chapter 1, and the battle of his heart was the debate with the dreamy blacksmith in chapter 10. Based on "experience", he had to rebel against Tolstoy's non-resistance, and declared war on the unfortunate as he did on the happy.

Thus achieved Suihuiliuv's revenge on society.

Alzhivasev is one of the typical representative writers of the new Russian literature, the genre is realism, and the expression is profound, which is called the ultimate among his peers. But in this book, we can see a slight sense of legend. This is also clear from the letter he sent to Bilat:

"Really, my long hair is very much influenced by Tolstoy, although I don't agree with his idea of 'don't fight evil'. I admire him as an artist, and I can't avoid his influence in the form of my work, and Dostojevski and Tshe-khov are pretty much the same. Victo

Hugo) and Goethe are also always in front of my eyes. These five surnames are the surnames of my husband and my literary teacher.

"People here say all the time that I'm influenced by Nietzsche. This surprised me, for the simple reason that I hadn't read Nietzsche. …… I am closer to Max Sti

e

）”。

However, Suihuilev does show the brilliance of a strong man in the style of Nietzsche.

He used all his strength and will, and he fought for life, that is, he used bombs and pistols, resisted and perished (U

te

gehe

）。

Alzhivarsev was a misanthropic writer who made this book surrounded by despair at a time when his mind was dark. Araborv said that he was "angry", but he did not admit it. But look at the characters in this book, such as Suihulev and Araborv, who, though he could not adhere to non-resistance, finally made a sacrifice for love,—— needless to say; Even the rest of the little people, through which the incorrigible society is revealed, still show their humanity from time to time, and this outpouring is to inadvertently show the greatness of the Russian people. When we tried to search in our own country, I am afraid that it is not easy to find any other person except the old men and women behind the tents and the hawkers; Russia has it, and Alzhibasuev still sighs, so this may still be an "angry" book.

This one is from S.Bugow u

d A． Billa

d The Story of the Revolution (Revolutio, trans

－geschichte

), except for a few unavoidable places, is almost word for word. I didn't have the strength to translate this book, but fortunately, my friend Qi Zongyijun gave me a lot of guidance and corrections, so I was able to get out of the manuscript, and I am very grateful.

Diary of April 15, 1921.