109240, Российская Федерация, Москва, ул. Гончарная, д. 12, стр. 1 e-mail: yartsevatochka.ru. They will disagree and fight each other.


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Š–, Š  ­
\rŠ
’\n\rƒ «\r+»   \b ‹ \n \r
ƒ\r \r“\r (1897–1957).  \b­ \r\r,   \r ’\r
, †Ž\rƒ \r› ’. š\r \n \r“\r  
\b\r \r  \n’\r, \b\n  ’\r  \b ˆ
­“ \b\r.  ˆ † \n\r, ‹ ’\n\r\r \b\b\r
­\r\r ˆ\n. š   ’­\rƒ, ‹­ \b‹ƒ \r\nƒ  ’ 
­ ­‹\r‡ \b\r ˆ­.
\r  \r\r \b“, \n ’ \b
 \b ‡ \b“\r\r’\r
\r‹ \n \r  \r\b‹“
‹.    \r\r\n \r.
12, . 1; e-mail: [email protected]
Š\n
Œ
Š
œŽŠ
(\b\n)
\r \r\b
2016. ‚. 2. • 2. . 114–132
‰
. \r“
. \r\r-ŒŽ\r, \b\n
Œ\r

  . „,  \r  \t
, \b ˆ .\t\r“\r, \r ­\n.  \nƒ  \n\r ­\n
. \r  ­\r’ ‹ ­ ?  \b“\n \b ’
\r­.    , ‹ \r- ­›  ’\r
\r   ­\n  ‡\rˆ \b‹ƒ   \r \b, \n 
 \r­\r.  \r‹“ \r\nŽ“  ’ \r“ \b\r
  ”’   “,  \b\n   . ‚\r
\b\n ’,  ­\r‡ \b \r“ \r’\r †
Ž\rƒ ‹ ‹‹\r.
\r“ \b‹ \b , ‹  ›\r ‹‹\r 
¢. š  , ­\r, \rˆ.  ‹\r, ‹ ‹
‹ \r’\r­\r  “ , ‹­ \r\nƒ \b
\n.  \b\n\r, \r\r, \r\r \r \r \r \n, Ž\rƒ\r, \r 
“\r‹\r, \rƒ’\r    \b\rƒŽ. „\r \b “ 
‹  \b‹\r  ‹‹\r \b\n\r. \r\r \r   \r
ƒ \r­ˆ . ‹, \r\r ’\r\n\r‹\r  \bƒ\r \n \r.
š\r \r“\n  ‹ \b’\r.      \r
\r, \r † \b\n\r .\t\r“. “\r‹\r \r\r ‹“
\bŽ ‡\r  \b‡.  ‹ \b\r \r“\r . š \b
\r\r, ‹ \r’  \bƒ, Ž  \n    \r’, 
› \r’\n  ‹‹ \b\r. ‡ ‹\r ’\r 
\r  ‹\r, \r    \r  . “\r-\rŽ\r‹\r
‹\r ’ \bƒˆ \b\r\rƒ. -, \b ˆ \r“\r, ‡\r \b
’\rˆ ‹\r.  † ‹ ’ \b“\r\r  \n\rˆ›“
 \b“ .   \b\r\r, ‹ “  ’\r
 ’\r ‹‹\r.
\r ‹  \b\r \r“? \r \r’\r­\r  -\r
\b“\r\r’. ‚\r “\n  ­‹  \b. 
’\n .\t\r“\r \r  \b‹.    \n ’ \r
\r‹ \b“\r\r’\r.  †  \r­  
\r’‡ \r“\r  \b“\rƒ“ \b­\r“. ”\r ’ƒ, \b  
\r, Ž  \r,  \r \r“,  \r‡“ ‹\r“, \b\n \r
\r‡ ,  \n\r  \r\n , \n  Ž.  ›
›\r    ,   .  \b † \n \b\r“  ‡
\r \r ‹\r‡, \n\b‡ ’ “ ’\r\r\n.
‚\r \r“ \b\n\b\r  \b­  ‹‹“ “\r\r. \r“
\r\r “\r\r \nƒ  ’\r‹ƒ \n
\b“\r\r’\r. † ’\r‹ƒ  \r’‡  ­ ›
“\r\r\r ‹\r.
.\t\r“  \nƒ , \b‹ ‹  \n
\n,  ‡ \b †Ž\rƒ \r\r \n  
 \r‹\r “\r’\r, «­\r» ‹‹ ,
,  ­›   ‹\r, \b   ­ˆ  . \f’ ‹\r
­‹“ \r\rŽ ‹‹ \b\n \r\r’ “\r\r\r \n “ \b
­ \b‡  \n “ ­\r’Ž  ’\r“ \n ‹
‹“ \rŽ. š \b’\n ƒ\r ­‡  ‹ ’ 
Œ\r 
\b“’. ‚\r, \r“ “\r\r’ \b‹ˆ \n\r †Ž\rƒ ‹.
\bŽ‹ \b\r \n\n\rƒ“ \rŽ ‹ \n ­ƒ \b
\n­, ‹­ ƒ \b\b\n\r\r  \r‹\r ­“\n ’\r.
\n\t :
’, ‹, \b“\r\r’, †Ž\rƒ\r ‹\r, ”’ƒ,
“\r\r, ‹‹\r \b\n\r, ­\n\r, ‡\r, ‹\r
 \n\r ­\n,  \bˆ\n   \r“. 
 ­ \b \n“, ‹  ‡\r  ­ƒ \r­
 ­ƒ‡ › , ‹ . \r ‡\rƒ †\r \b\r?
 ’\rˆ.   \b\n\rƒ  ’\rƒ? \r\rˆ, ‹ † \b 
 \r’‡ƒ»\t[2, .
”\r-”\r  ’\r\n\r † \b  \r \r‹\r  \r\r\r
«š­ ­› \n»  \n“  \r’\r\n. \r  \r
† \b  \r\n,  ’\n\r “ ­›“ \n
\r \bƒ’.  ‹ “   ‹‹ ­› \n
‹, ‹ \n\r ­ƒ ˆ­ˆ \b\b \r’‡ƒ † ˆ
’\r\r\n, “‡ ’ˆ  \n\r ‹‹\r  \b\n 
ƒ ‹: ‹ \n\r ­\n,  \b“\n \b
’ \r­. „ “ \b \r \r  \r\n. š‹\n,  ‹
‹ ­› ƒ ‹, \b\bˆ› , ‹­ ’\r\n\rƒ
 \b  \b‹ƒ  .   ‹‹\r
\b\r ‡\r \r\b\r“ \b. … “‡  «
‹» \n,  \b’ \b\rƒ \b . \n\rƒ, †
‹ \b  \b‡ \r \r  \n \r“\n“
\b\n“\n  , \r ‹ † \r \n ­ƒ \r\b\r. \b­,
 † “‡  ‹ \r \r  \r \r
 ’\r\r\n, †    ”’. …  ‹\t– …š
¥š€¼Œ Š ‘€š‘.
š   ’\r\r\n ­\n ’\rƒ \r, \r\b\r
 \r\n\r› ­\r’, \r †,  ˆ ‹\nƒ, \n\r ’ƒ
­\rƒ   ƒ , \r \b‹\r, ‹ ‹
 \n\r \n\r ­\n    \r’\r \r­. \r’
, ­› \n, ‹ \b\n\r’\r‹ \n , ‹­
\b\n\n\rƒ ’ƒ  ‹‹ ­›, † \r‡\r ’\r\n\r‹\r.
 \n “ \b  \n ­› \n  ‡ \b­ \r
\n\r ‹\r. š­› \n  ‹‡ ‹\r  ­ƒ‡, ‹
\b\r\r, \b\n\n\rˆ› ’ƒ,  \b    \rƒ
\r\n\r ‹\r.
 \r\r  ’\r\r\n:
– €ˆ\n \n\rˆ \r,  \r\rˆ \r.
–  ’\n\r  ‹,  \r\n \r \b ‹
   ˆ.
  . „,  \r  \t
– \t– † « \f», ’\n\r \b ‘ \b\n­ˆ;  ‹
 ‡, \t– \r \nƒ\r. \r  ›\rƒ „ƒ  “,
 ƒ \f\t– Ž  ›?
– ‹   ƒ \r \b, \r  ›
\rƒ ¢,  ‡ \f ’\n\r ‹\r    \b\r .
– ‹   ’\n\rƒ \rˆ ’ƒ, \r 
\r\r ­  Ž.
– ‹      ­ ‹ \n\r  \r
‹\r\r \bƒ .  \n\r \b\b\r \b\rƒ  † ‹
\n\r  ‹\r\rƒ \b“.
– ‹ ’\n\r  .  \r\n\r \r  \r\n
\b\n\r ‹\r    \r\n\r.
– ‹ \r’\r­\r  “ , ‹­
\r\nƒ \b\n.  \b\n\r, \r\r, \r\r \r \r \r \n, 
Ž\rƒ\r, \r  “\r‹\r, \rƒ’\r    \b\rƒŽ.
– ‹   ˆ­ \r\n\n  ’\rˆ.  \b “
‹ \b  , \r’‹\r\r, \r\b\r  \r
›, \b ’\r  ‡­\r \n­ƒ  ­ƒ‡,
‹  ‹ \n­ \n ­ƒ‡ ‹\r ‹‹\r,
‹ \r­  \r†\b\r, “\nƒ  \r\n.
 ‹ \b\b \r’‡ƒ ’\r\r\n \b\n ‹\r
‹‹ \r’\r ‹   ,  ‹ \r‹\r  \bƒ:  \b
’\r ­ \b \r. \rƒ  \r  ­\b›
\r \b\n ‡\r\r,  ‹ƒˆ ‹\rˆ  ­\r, \n\r  \r‹ 
\r  ­\b› \b\n \r \b , \r \r.
š­›\b’\r, ‹ \r\r  \r \r­ˆ . 
“\r‹\r \r ƒˆ\r   \b\n 
,  “\r‹, \r Ž\rƒ. «\rƒ» 
\b \r \r ‡­‹. …\b‹“ ­ \b\r
\b\r  ›. \r\r\r \r’\r  , ‹ \r, \b
\n, \n\r ­ƒ.   \b, “  \n\r  
\n \r  ’\r\n‡ \r­. \b\r\n\r, ‹ “  \r’‡ƒ
\b­  \r, \n\r  \r\n\n\r \r    \b\r\n\r
\rƒ. \n\r \b\n’\r,  \r’\rƒ \b\n  
\b“, \b\rƒ  \r\r \n \b\n\r Ž’\rŽ
“\r-‹ \b\r. \r’  \bƒ, Ž  \n 
  \r’,  › \r’\n  ‹‹ \b\r. 
‡ ‹\r ’\r  \r  ‹\r, \r    \r  .
­  \r’‡   “ ’’\n    \r\r,
  \r\r‹ .  \r\n  ’\r
‹ ”’ ­\b’ \n “ \b, \b\r ‹  ’\r, ‹ \r
”’ƒ.  \bƒ «\f» ƒ ”’ƒ, ‹  ‹\n, \b
\n ’\r “ ˆ\n, \bƒ’\r  \b \f\r   
  \r,  ‹  ’\r, ‹ .
Œ\r 
‹\r, ‹  \r’\r \r \n \r: › ‹,  
    \b\rƒ,    \n \r\b’\r
 ‹\r.
“\r-\rŽ\r‹\r ‹\r ’ \bƒˆ \b\r\rƒ.
€, , \r, ƒ, \r, \b, ‰\b, \n  
\rƒ \nƒ ­  ,  \r- ­
\r’    \r  \r \b, \r  †  ’\r
 ’\r ‹‹\r. ƒ ’\nƒ    ‹  \b
\n. … ’\r‹\rˆ  ­, ‹ \r, ‹­ ƒ ˆ \b\b ’­
\rƒ “ \b­. ƒ, Ž\r‡    ‹
, \r’\r \b\r,  \r  ‹ \b\r \nƒ \r\r  \r
\r. …\b  \n­ \b“\r, \r  \n­   \n .
 \b\r­ \b\r \b\n › \b\b ‹‹\r,
\b\n\b  , \b\b \r\nƒ  \nƒ­,  
‡ \bƒ \r‹ˆ ‹ ’. \r’‡ƒ ’ƒ\r
\r“ \b\b \r’\r ‡ \r\n\rƒ. \n\r ­   ­
\rƒ,  \n, \r ‹ “\n \b ,   ‡, 
\r\b\r  ‹\r › “\n\r.
\r “\n ’ ‡ š¢š”š. š\n\r ‹­ \rƒ ’
ˆƒ, \r‹\r\r \n \b’\rƒ,
   ƒ\n. ¡\t€–  
‚\n\r \f ,  \f .
 \r’\r­
“  ƒ \b\n ‡ \r \bƒ’, 
\r \r \n \n, ‹  \n\rƒ, ‹­ ­\rƒ ’ 
‡, † ’\rƒ, \r\r \r,  ­\rƒ “\n.  \rƒ 
‡ ­\b’: \r\b\rƒ   \r\n\r“ \b­\r  ‡,
\r\b\n­ \r­-;  \r\rƒ \b†  \b ­\n ’\r \b\n
\r ‡,  “ ‹\r‡ƒ, \n  ‡;  ­›\rƒ
’ƒ ’\r \b\n\r ‡ \b , \r ­›\r \rŽ’ 
 \bŽ\r,  \n\rƒ
emperignorabimus»
, \r \b\b\rˆ
‡\n‡  \n ;  ƒ ˆ  
‹\r,  \b\r ’ƒ  ‡, \r ‰\b\r†, 
‹\rƒ  “‹,  \r’ƒ ‹\r ­  ‹\r 
‡, \r † \n\r Ž‡, \b\r, \r’\r‡ƒ  \r‡\n‡ \n, 
\r\b\r \rŽ \bˆ \b\r\n  ­,  ‡ \b’\n...
,  ­ \f\n,  ‡­\n   \t.
\n\r ‡  \b\n\r \r,  \r  \n
 \b: „‘ ½ š„ ¢ €šŠ‰?
 \r‡\rƒ ‡, ‹­ ’ƒ   \r\r \n­. …
’\r\rƒ : \r\n, ‰\b  .  \n\rƒ \b\r
\r , ‹­ ­\b‹ƒ \nˆ ’ƒ  ‡. …
’\r\rƒ , \r  .  \n‹ƒ ­ƒ‡
\r  ‹ \b\r“ \b \b\r\n  ‡ .
« † \n\r  ’\r» (\r.).
  . „,  \r  \t
š \b \r   : \r “\n ’ ‡.
„‘ ½ š„  \f‘š‘½‘ š‚½‚½‘ š‚š½?
“\n \r  \r\n.  † ‹\r‡\r ’\r\r\n\r. \r
‡      \r‹\t– † , ‹:
½ š„ Œš „‘ ‘, š‰  €šŠ‰Š. š,
”‘‚Œ, ‚š ‘ ¢‘‘‚ ‘š. ‘ ¢ ‚, „‘ ½ š„.
š ‚š ‘ š‘‰‘‚  „”‘Œ š €‘
 ‘Š. \fš€‘‘ ‚šš: ‘€ ‚š-‚š „”‘‚Œ  ½ š„Š €
‚š-‚š Š¢½‘‚  ‘š,   ‚š‚ ”‘ šš¢€‰
‚ \f‘¢Š½, € ‘‚Š, € ‘‰,
š‚š½ Šš‚š „.
š\r’\r, \n   ‡  \n\r   , ‹­ \r “\n
’ . „  ‚‘ , ‚š  š„‚Œ  €šŠ‰‘. …,  ƒ,
\r“\nƒ ’\r \b\n\r ‡, \r \b  \b.
„\r  \r- \b ­’.
   \r \r\f 
   ­\f\r  ?
š\r’\r‡ƒ \b­’  “\n\r, 
\r‹\rˆ \rƒ  ­   \b‹ƒ. \r ƒ - \b\b\r
,  ­\rˆ. š‹ƒ  \n\r ƒ’ƒ ’ ‡
\b\n \b ‹, \b\r  \b.
  † \rŽ \r’\r \r   .  
\rƒ, \n\r ­\rˆ  \r, \n ­ \r  ‡.
”\r ”’ƒ Ž  \r,  \r \r“,  \r‡“ ‹
\r“, \b\n \r \r‡ ,  \n\r  \r\n ,
\n  Ž.  ››\r    ,   .  \b
† \n \b\r“  ‡ \r \r ‹\r‡, \n\b
‡ ’ “ ’\r\r\n.
š\n\r ”’ƒ  ’\r\r\n\r. ¢\r\r\n\r  , \r \r \r \r\rƒ
\r’‡ \r \n . \r \b­\r ­’\r  ­
†  \n\b\r \b\n \r­ˆ\nˆ. \r
\b­\r ”’  \b“\n ’ 
\f\f
\r; † \b­\r  “\r\r\r ‹\r,  \r \n
\b‡ ’­\r  \r’‡. \r\r \b\rƒ  \r \r‡\r, \r
\r’\rƒ. ­\r   “\r\r\r \r‹-, 
\r \r ’\r\b\r .
­\r ‹\r  …€‘‘‚š ¢\f‘ Š¦š
‚. Š  ’­\r\t– ‹\rƒ ­  ‹\r.
\f  “\n\r ’ ‡\t– ’ƒ\r †  ‹\r. 
 ­ “\n\r ’ ‡  \r\n . š \r’\r 
 \b ˆ­ \b\b \r “\n.  † \r ’\r\r\n\r.
 † ’‹, ‹\n, ­’ \n ›  ‡.
 † ’\r‹\r ­ ƒ \n \b’› ƒ ­’ ‹,
 ­  ­  ‡      ­  ­ ‹
\r\r\n \r, \r \r \r   \n \r \b\n­
’‹  ‡.   ­  ­ \r› \n\rƒ
Œ\r 
 Ž\r,  \n\r  ’ \n , ‹­ ’ƒ
 ‡ \r\r \r  \n­. … ’\r‹\r ­ ƒ   
 :   ’ƒ\r \r’\r,   ˆ ’\rˆ‹
’\r \r‡ \r-­ ’\r\r, , \b ˆ›“ ­
ƒ\r“, \r †‹ . \b\t– † ˆ\n, 
\r“\n “\n ’ ‡  \n\rˆ  , \b \r \b
“ ­\rƒ \b ‡. \r‡\n‡,  ˆ  ­ƒŽ\r“
 “,  \nƒ  \n \r, \b\rˆ †‡, 
\b\r  ‡, \n “\n,    \b­\nƒ ­› \r“
\b\n \b­  .
¢\r \b\n\r ‡,  \n, › \r ”’ƒ\t–
 , ‹ \n \r’, ‡ “  ­ . „  
‡ † ‹ \r\n\r, , \b\n­ \r\r. \nƒ
”’ƒ, ‹\rƒ, ­ƒ, ‹ \r\n\rƒ   \n\r, \n\r 
ƒ \bƒ ‡.  ’ ‡ \b \r ’
. …  ‹ƒ ƒ  ‹\r“,  “\r“,   ’
  \b,  \r  ­\rƒ ’ ‡  ‡ƒ. ˆ‹ 
“\n\r \r \b\r   ­ «­» “\r\r\r  
“\r‹ ’\r \r  \n‡.
… \r \r\n.    ’\r  .
‘ ‡ \n ‡ƒ   \b\n\r,  \r‹\r‡ƒ 
\r\nƒ ‹ .  \n\r ‹ƒ, ‹ \r’\r \b\r
ƒ . … \b\n\r \rƒ  ‹ . ”›
 ‡, ‹­ \b\b­ƒ “ \b  ’  , \r’
\rˆ \r’­\r’ \n \b\n\n\r ’ \r ›ˆ›
’ .  ‡ \n\r‹ \r \n ­\n  
\n. €ˆ­ \n \r‹. ¢\r \n  † \b 
\n\rˆ \r“ \r  ”’. Š ’\n\r  ‡ ‹’
 \b ”’.
š\n\r \r\rƒ ­\r \r\n\r ‹\rƒ  \b\r  \n\r,
\n \b\b\r\n\r  ‡, ‹\r ”’.  \r\n  \b\r
 ƒ’ ƒ  \rƒ. † ’ † \r\b 
\r\r
\f\n  …
...…\r \r “\r\r\r
‡\f … \f \f
•\f « ‡»
\r  \b­  . \b
\r Ž\rƒ ›\r ‹\r \r , \r †\r,
\r, \rŽ\rƒ \b‹ \n  Ž\rƒ \r
’\rŽ, \r› \bˆ ”’, ’\rˆ ˆ \r\nˆ,
\r \r ‹‹ ›, \b , ‹ 
\r’\rƒ \rŽ\r’\rŽ, ›\rƒ \r   
\b­, \rƒ \n­\r \r ‡ ‹  \b\n
\rƒ \rŽ\rƒ, \r   ƒ  \rŽ
’\r\r \b \b\b, \n\r\r \b \r\n\r, \r
 \b \r, Ž’\rŽ \b \b\n, \bŽ \b
  . „,  \r  \t
\b\b  \r \n\r \b   ‹‹“ \r\n\r. „
“ \b, \b\r ‹  ­ ’ † ­   \n\r \n
\r \n ‡“,  ’ \b\nƒ † . 
\b‡ ƒ ‹\r, ‹  ‹\r † ‡“  \b ’\r
\b \rŽ\rƒ, ­Žƒ  ­ \nƒƒˆ.
… \r ‹\r \r\n\t– ‹ †\r ­Ž\r  , \r ’\r
‹\r  ­“\n\r, “ ‡ƒ   ­ Ž\r  \b \b
\n“ ’\r\n\r“ “ ‹‹ \b\n.  ’\nƒ, \r
\b \rƒ \r, \b \b\r­\r \rŽ\rƒƒ. 
\n\r ‹\r,   Ž \r’\r, Ž ’,
­  \r   \b\n­  \b­ ‹‹
›\r  ‹ ‹,  ’\n\r  \n 
\b’ \n\r ‹‹ \b\n.
‘ ‹‹\r \r\r ­ ’\r  Ž“ ”’,  
Ž“ \r’\r   \r ­\r  \r \r’  Ž, \r 
  \r “\n‡. … \n\r‹ \r’\r \b‹\r \n ,
‹­ ‹‹\r \r\r \r’\r\rƒ \b’\rƒ ­  
\n›  “ \b“ ‹\r. ‚\r ’\r\b \b
’\r  ­ ’   \r’‡  , ‹ › \r- ­\r’
\b’ ‹‹ ­› ›\rƒ,  \r ,
\n, †Ž\rƒ \r ­\r, \r\n\r \n  .\t\n.
\f ­ ­’ \r‹\rƒ  \b, \b\n­ «„
\f\n›»  «\r\n\r\r \r»,  \b\r , \r \b‹\r,
‹  † \r\n\r \n ‹, \r\rƒ ’\r,
’,  \r­\r  \r ; ‹  \n\r ’ ­›“ \b
\b \bƒ  ƒ‡ƒ †  ‹\r\rƒ \b“; ‹ ˆ­
‡\r  ›ˆ †  ‹ ‡ƒ \b\n  ˆ
 ­ˆ \r\n\r; ‹  \n ’ \b\n\r 
\b\b  › “ Ž,  \r \r ‹‡ \r
; ‹ ˆ­  \n ­\r‹\rƒ ’ \n ‹
‹\r (\r\b, Ž\r’  ­\r, \b\r‡  \r\rŽˆ
 \r “\n‡ \r \b\n\r ˆ\n).  , \b\n
\rƒ \r ƒ’ \b,  ’ \r‹\r\r    ’\r,
‹  ‹  ­\r ‹‹, ­ ­ \b\b.
…  ­ ‡ƒ \n­\rƒ ‹ \r\n\r.  \r› 
\n\rƒ \n\r ­\r  \r \r \r, ‹ \r
 \b\r \n, “   ­ \rƒ. €ˆ­\r \r\n\n\r
\b­ƒ \n\r-­ ‹’  \r\n\r \b ­‹ ­\r ­
\b\r \r\n\r, ­’’\r,   †\r \r, ˆ›\r \r\n
\n \b\b\r \rƒ \n \b- ­\r ­ \b\r\r  \b\r
\rƒ ­  ˆ \bˆ \b\bƒ, \r ‹\rƒ  
\b ‡ \r\n\n ’\r\n\r‹\r,  \n\r-­ \r
\b\n ­ˆ ˆ\n. ƒ ’\nƒ  ­\n ‡­:
 \f
\f  “    ‡• 
Œ\r 
   \f\r  \f\r \f \f …\nƒ.
­‹\r‡
†Ž ‹‹ ›\r  \n\r-­\nƒ ­\rƒ ˆ­
\n Ž ›\r \b \r‡\r­, ­  ’\r‹.
‘ ­ †\r ‡\rˆ›\r \b\b\r \b\r\rƒ, \b\n\r‡  †
 \r\n\r ­ ­ ­.  ‹ ­ \r’‡ƒ, ‹
’ƒ, \r’\n\r\r ­\r \r\n\n.  ­\n ’\r­\rƒ ­ †.
š‹\n, ‹    \r’\r­\rƒ † \b­ ‡
, \r\r\n‹, \b\n­ ­\r’.   ‡ƒ \r
ƒ \rƒ ˆ, ‹­ \bƒ, \n \r ›\r,
  \bƒ’\rƒ  ­\n›, \n  \r“ ­\n \n ’,
\n ˆ ’\r\b\r\n,  “ \b‡Ž  \b­ƒ,  \bƒ,
\r  † ›  \n.   “ \b\bƒ \n\r‹
’-’\r  \b, ’-’\r \b\n   \n\r ’-’\r 
,   ˆ ‹ ­›  \b­ ­\r’\r. \r
‹ \b\b\n\r\r-, ‡ ƒ  \r
’\r\n, ­ \r’\r, ‹ ­\r’\r\t– † \b­\r ƒ“ \nˆ
›“ . , \b ƒ \b „ \f\n› 
 \bƒ \r’­\r’ ˆ †Ž\rƒ ‹.
š \b ­\n \b\rƒ \r  ,   ’\r ‹, \r
­\r’.  ƒ \r\n\n\r, ‹ \b ­› ’\r ”’ ­\n
\r’\rƒ  †“ \n“  \b\r, ­\n \r\b\rƒ  
‹‹ ­›. \b\n\r\rƒ,  \b\r›\r ­\r’
\r  \n ­’,  ­\n ’\r\r  ­\r’\r, 
 \b, ‹  \r   \b’\n. „\r\r \b\r\rƒ \b\b
\n\r\r \r \b\r.
\b\n\r\rƒ ­\n› ­\n \r‹ (  \r\r‹
) \n\rƒ , ‹ \n\r \n \r\n “‡, \r› \b\b
\n\r\rƒ:  ­\n ‹\rƒ ‹  ”’  ­, ­\n
’\r\rƒ  \bŽ‹ \r‹\r  \b­\rƒ “ \r­
\b \r’ˆ. \r Ž\rƒ \r\b\r \r \r, \r
   \b­\r\n\rˆ›  \n, .\t. ­\r› \b †“
\n“ \r‹  †Ž\rƒ \r, \b\n \r
› \b\b\n\r\r ­\n ƒ \n\r ’\r\n\r‹\r:  \n ­\n
\b\rƒ  †Ž\rƒ \r, \r’‹  \r\n
 ­\r,  \n ­\n \r‹ƒ \b\rƒ  ­\r‡  
\n\r ,   \b\r \b †“ “ \r‹.
‚ƒ  \r- \n\r ­\n›, \n\r \r ’\r \b
\r \n  ‹ƒ  \b‹ ƒ  \b
\n, \n\r ­†‹\r  Ž\rƒ\r ’ƒ ‹\r ­\n 
\bƒ, \r \b\n\n\rƒ, \n\bƒ  \rƒ \n\r \nˆ\t–
ƒ \n\r †\r \b­\r \b\r ­ƒ \b\r.  \n ­ƒ
  , ‹ † \bŽ \r \n, ­’, ‹
 \b­ ­ƒ‡ \r\b\r.  \b\r\n \r
†Ž\rƒ ‹.
  . „,  \r  \t
\r‡\r \nˆ›\r ’\r\n\r‹\r\t– \nƒ , \b‹ ‹
 \n \n,  ‡ \b †Ž\rƒ
\r\r \n   \r‹\r “\r’\r, «­
\r» ‹‹ , ,  ­›   ‹\r,
\b   ­ˆ  .
\f’ ‹\r ­‹“ \r\rŽ ‹‹ \b\n \r\r’
“\r\r\r \n “ \b ­ \b‡  \n “ ­\r’Ž 
’\r“ \n ‹‹“ \rŽ. š \b’\n ƒ
\r ­‡  ‹ ’  \b“’.   \r \b\rƒ \n
\rƒ   \r, ‹\r \b‹ˆ \n\r †Ž\rƒ ‹.
\bŽ‹ \b\r \n\n\rƒ“ \rŽ ‹ \n 
\bƒ \nƒ \b\n­, ‹­ ƒ \b\b\n\r\r  \r‹\r
­“\n ’\r.
 “\r    ƒ\r“, \r  \b  
 ’\n “\r,  ­’\r‹ \b‹ \n
«‡ ‹»   «\f».  \n «\b ­\r’ \f
ˆ». ‘ \n‡ˆ \rƒ «­\b\n­».   «‡». \r
‹ƒ, ‹ «“» \b‡  † ,   ’\n\r \f?  
\rƒ \b\n ‹ ­\r  ­\b\n­,  ‡. «\f
\b\n­»  ­ \r‹\r\r, ’\r   ›\r  «“».
 \n ­ \n\r  ‡ \rƒƒˆ 
’\r \r\r, \r \b\r\r ­  \nƒƒ.
… \b\r\n \r \n Ž\rƒ  ‹\r, \r  \n \r’
 \r\n ­\r  “ \b, \r “\r-‹\r Ž’\r
Ž \r\r \r’‡\rƒ «­\b\n­» \r‹\r ‹\r.  \b
“\n ’ \r  \b\n\r ƒ  \rˆ.  \r  \r‹
’ ’   \r\n ƒ  . ‚\r\r \rƒƒ, 
 \r‹ƒ ‹\rƒ ’ †Ž\rƒ \r ‹\r. 
    \n­,      ­  . ’ 
\n­  «» \b“\n  \r\n ­. \n\rƒ,
\f Š‚ ‘€š‘,   \n \rƒ ƒ . ¥\r 
­\t– † ¥\r  \r  \n­\r, \r  ‹ «’\r
­»,  \r\r  ‹,   ­   ‹
\b\r   \r.
” \b\n\rƒ  ­Ž\r  \r \r ’ ‚\r\r , “
 › \r’‹\r «‚‘€š», ­\b\n­  “‡,  «€š‚¼», \n
ˆ \nƒ  \b“ˆ, ’\r\rˆ›ˆ \r \r  
‹  \b, \n\r  \b\r  \r\r, ’\n\r Ž.  †
\r“\r \r’‹ \n «»  «\bƒˆ» \b\n“›
 \r‡ ‹ \r’‹
«»
, “, 
\n“, \b­\n («\f»)  «‹“», ’\r›“, ‡“,
\b­\n («„ƒ», «“»). \n\rƒ, ‹‹ \n\r 
\r-  ’\r\r \r   ­‹ ,
  \n\r, \r   ­‹ \n.  “
Œ\r 
\r \n ’ \r \r‹ \b\b\r
«\fš» (\n“ \r)  «„¼Œš€» (\r, \n‡ 
\bƒ).  \rƒ ‹ «­\n\r» \rƒ \r \b
\r  \b\r‹ \b\r\r ‹  ›.
Š ‹\r, «\n  ­ˆ»,   \rƒ \r
  \n  ›  ­ƒ ƒ  ƒ, \r  
‹\r,  \b\n­ ­ ‡.  ­ƒ‡ ‹\r 
\r’\r \n\r ƒ, \bƒ ’\r\r  ­ˆ \r’ 
\b­ \n‹ƒ \b \n. ‘ ”’ƒ \b ˆ­,
 ’ƒ, \r «­»,\t– «\r“\r». ”’ƒ  ­ƒ‡ ­
 \bƒˆ ­\n\r  “ ˆ­“ \b“, ­ \b’
, \r   \rƒ  Ž, \b\b \r’\rƒ 
\r \r ’\r\n \n ˆ›“ ‡, ’\r\r“ 
  \r\nƒˆ ‡; \b † ‡ ­’\r’‹, ­\n
 † \r’ \n\r  ‡‹ \r \n  \r\n, \r 
 \r‹ Ž  \b\nƒ,   ’\n\r  ‡\r
 , \b­ \b  ­\nˆ ‹‹
\r. ‚‹ \r   ˆ­ƒ  ”’ \b\b \r’\r
 \b  ’\n\r \n \b“ ­£, \n\r \b\r
 \bƒˆ \rˆ \n  \n. \r \r, ‹ ”’ƒ 
ƒ  \b‡ ’\r‡ƒ \n \b\n­ ­£. š\r \n\r
 \b, ’\r ˆ‹ “ \nƒ“ ‹\r, \n\r \nƒ
\b\n \b ’\n\r \n\rˆ \r’\n \r\b ’
 † \r› ­“\n. \r\b, «­\r» ‹
, ’\r\b  Ž ­ ’\r \r’\r, ’
“    ˆ. ‘ \r ’ \n\r‹ \r\n
\b\n\r  \b †Ž,   \r\n ›ƒ, «’»  
  ­\r’. ‹ ’ \b\n\rƒ ­, ‹­ ‹
\r  “ ­ ƒ-­\nƒ  \r“\nƒ  \n \r 
›   \n\rƒ  \n «\b\b», ‹­ «\bƒ» ; ‹
\r   ›\r   \r“\nƒ \n \r \n  ‹, 
­ƒ \r   . \n­ \b \n ’\r  ’
 \r ’ƒ \n ‹‹ \n\r , \r 
\b\rƒ. \n, \n\r, ƒ, ‹  \r‡ \n  \b\b
‹’\r, \bƒ \r \rƒƒ  ­ƒ‡  ­ƒ‡
\b\r  ’\r ˆ\n.
 \r\r ”’,  \r \b \b­\r \r“\nƒ  \n
\b  \bŽ\rƒ \b \b\r  \b † \n\r  ’\r
\n\rƒ  ,   †  \n  “\n ­.
”’ƒ \n\r  \r‹\r  Ž\r,  ‡\t– \r \n  \n\r\r
. , \r   “ \rƒ“ ­\r“  Ž\r, † \n\r
  ˆ­  \r\n ˆ­. ”’ƒ \n\r  \b‡  \b \r\n
, ‹­ «­ƒ, \r »; \r \n\r  \n\r  \r­ ƒ
\n , ‹­ ‹   \b\b\r   \r’\t– \r \b‡  «\n
  . „,  \r  \t
ˆ\n», \r  \r\r“  \bŽ\r“.   ”’ƒ  \r\n ,
 ƒ \n , ‹­ ­’\b\r \b­\rƒ ‹’ ­ \b,
\r   \n , ‹­ \b‹ƒ \r\r\n \r \nˆ› \n
  ­›\r.
 ‹ \r ,  ˆ \bŽ\rƒˆ \b\r, ”’ƒ \n\r
 \r‹\r  . …\r ‹\r\t– \b ‹\r; \r \b“ \b\r“ \r
›  ’\r‹\r ‹ ­. \r    \r\rƒ
\r;  \b \n ƒ ‡\r  ƒ \b \r’ƒ,
   \n \n Ž\r, \n \b . š­£ † ,
‹  ”’  \r ’\r\r \b\n \b\r\r ƒ
, ‹ \b’\n  ­\n›; \r \b \n\r ­ \r’\rƒ
 . \f\n›, \r ­\r’, \r\r ’ \b
\b\r \r›, ,  ˆ ‹\nƒ, ’\r ’ \b‡.
 †, \r’,   ­\n› , ‹  \r\n
\n ”’ \n\r  ‹’\rˆ; \b  \n\r ‹\r ­\n› 
\b\n \r›, \r \b“\n   «­\r» ’
. ”’ƒ,  \r “‹ \r  \r’\rƒ ­\n, \n\r ƒ
ƒ \r ­“ \r“, \r \n †  ­“\n \r­\r\rƒ
 ­ \r \rƒ Ž\r. ‚\r, \b \r‹
 \rŽ\r ­ ˆ   
’\r  ,  \r’\rˆ  “  ­\r’
­\r\n\r \bˆ  \b\n“ \b\rŽ. ¢\r\r, «­
\r\r» ’ƒ, \r\b,  \r \r‹\r\r ‹\r \rƒ ’\r
 \r‹, \n “,   “›\rˆ  
 ƒ  \n\t– ‹­  \rƒ   ’\r‹\r
ƒ  \r  ‹\r› \bƒ  \r“ \b“ \r’\r“
\r \r’ \r, ‹  ‹  \b\n   ­\r.
‚\r \b\n\r ­ «\b“» ‹, \n  «­ˆ». 
†  \rƒ\rƒ ad libitum
, \b    ˆ
\rŽ,  \rƒ \nˆ     Ž \r\n, \r
ˆ›“ ˆ ˆ, ’\r\rˆ›ˆ ­ƒ‡ˆ ‹\rƒ ‡.  “
†“ ‹\r“   ­  \r ’, \r \r
 ’ \nŽ ƒ ­, \r‹\rƒ  Ž\r , ‹
\n ­ \r \r‹, .  \b, \n\r
\r \b\r, \r‹\r‡ \n\r-  \b\b \r’\r\n\rƒ ’\r\r\n
\b \r ,  Ž Ž \bƒ  ˆ ˆ
\r\r. ‡  \r’\rƒ \r, \n  ƒ‡  \n\r \r;
\r’\r, \b­  ­ ‡ƒ, \b \r­ˆ\n\r ’\r \r
 ­ \r\r, ›  \r ­,
\b \n. \r\b, ”’ƒ \n\r  \r‹\r   ’\r\r 
\b\n. š ­‹ \b‡  \b\nˆˆ ‹\nƒ, \bƒ “
\b\n\r’\r‹   , ‹­ \r\rƒ  \n\r,  \nƒ
 \rˆ (\r.).
Œ\r 
“\rƒ Ž \n , \r \r­\r ­\n ’\r‹\r, ’! ‚‹
\r    \r‹\r ƒ \n\r  ­. \r‹\r\r
­ ’\rƒ \n\r, \n\r \b\n, ‹ \b\rƒ ,
­“\n ƒ ­› \b\n\r  , \r ­  “ 
\nƒ  \n ’.
 \r \rƒ ‹  ‹\r \b \r
‹\rˆ  \b \n  \bˆ ­\r‹ˆ ‹ƒ   Ž
Ž   ‹ \r\r ­‹\r‡ \b ‹\rƒ.
 \r \n  «­ˆ» ‹  \n\r ˆ\n \bƒ, ‹ ­\r 
 \n \n \r    \b\n. \r , ‹­ \rƒ
\b\n› \n, ­ˆ  \n. \b\r
ƒ‡\n
  ‹ ­›
\f \t  ‡
.    \r’
ˆ­ \b \b\n‹ \r \b ’\r\r,  ­\b‹ƒ 
\n\r‹ . \r \r\r\r † ‹\r; \b ››
 \n \b\n; \b­ƒ ’ƒ \r \b\r\r \b-;
\r “, \r \b“, \r   ‹ƒ, ‹  “\r\r \n
\n\r\t–  † \r \b ­ \b ‹\r‡ \r\r\n. …
‹  \n\r \r \rƒ, ’\rƒ. š ’\r\r \r ’
ƒ  \bŽ ­  \r’. š \b\r
 \r \nƒ ‹‡, ‹ ­›\r \r\r \r \n \r, 
\b’ “\rƒ \b­ƒ \rƒ, \n\r † ­“\n. „\r
 \r , ‹­ \b’\rƒ \r‡ \b\r\r , ­ˆ Ž,
\n\r\t– \n. š\r \n ­   ’ˆ­  ’
ˆ­,  \b\r \r\r\n ‡ \b\n\r\t– ‹ \r
, \r  \n\r  \b‡ \b\n\r \b\r‹\rƒ \n,
\b\n\rˆ› \bŽ \b, \b\b­ \n  \n \n“
“ \r’.   \r‡ ’­\n   
­ \n\r‹   , \r \r  ­ƒ Ž
\n\rƒ \b’ƒ,  \b\n’\r, \rƒ † \r\n. 
\b    ­ƒ ‡ «\b», \r \r\t– ‹‹
«“\n»  \r­.   \b ­› \n ­“ ‡
\r\r\n, ’\r \b  \n“ \r“\n›“  ­
\b\r \n †‹“ ,   \r’\r
›  ‹,\t– \r \r  ’\r,  \n\rˆ›  
\r“   “  “ \b  ’\r ­\r›ˆ ‹
“ ››  ­›,  ‹ \b\t–  †
\n\r \r\r\n, ‹, \r \n\r  ‹ƒ,  ’\r,
\r ’\r\b\r“ \b\r Ž\r \r  . \nƒ
 \rˆ› \n‡ ˆ­ \b, \b  \r,
’\r \b  ’‹ \t–  †  ­\r’ \bˆ
ˆ ’ƒ, \r ’ \b  \r\n ­\r,
’‡  \b. \rƒ \r \b\n\r 
­ ‡ \b † \b \r\r\n, \r   \n
 \b‡ \b \r \r\n \b\r \r  \r ’\r›\r
  . „,  \r  \t
\r  \n,  ‹ˆ   \b\n. , \b\rƒ ’,  \r\n
\r’ ’\r, ‹ \r \r \n \b\n\r \n\rƒ \b\n,  
‡\r, ’‡  \r\n ­, \r‹ 
 \n\r. \n\r   \n\r  ‡, \r  \r’
\r’\r \n,  \b“ \r ƒ \r‡ \b‡ \b, \bƒ
’ƒ \n\r  ­\r \n\r; \r ‹\rˆ \n  \n\r \n\r
 \n\r \b\n\rƒ“  \n    \n.  \r
  ­’\rƒ ƒ ­ƒ «\r“», ‹­ ˆ­\rƒ \n
\r  \r\r’\rƒ \n, ƒ “ ‡  \b
’\r \b‡\n‡ \n \n. \fƒ‡ˆ ‹\rƒ  \r “‹ \b
‹\rƒ.  \b\n\r \n\rƒ \b\n  \r\n\rƒ \r\n 
 \b\r,   \r \r \r\r\n\r \b \r\n ’\r
 \b\n£\r.   \b\n\r  “\nˆ \b­\r \n\rƒ ‹
\rˆ  \r\nƒ, \r \r \b\n£, \r \n“ \r ‡ \r  \b\r
, \r  ,   \b\r, \b ­’\r 
\r\n‡\r  \n\r  \b ‡\r  ‡.     \b\n
  \b\n£,   \n \r \b,   \b\r‡\r ­  ,
   \n‹ƒ ‡.   ’­\r \r \bŽ\rƒ
 \r\r ‹\r,  \b ­ \r ­’\b\r \b\n
ƒ \b\n .   \n\r ­ 
\r,   ’ \r, \n\r  \b\r \r ‡,   
\b\r \b  \b­ \r ­ . 
\b \b\r \r\n ‡\r, \r\nˆ  \b\n£\r.  ­
\n‡  ’\r, ‹ ’­\rƒ \r ‡ ‹  ,  ’\r\r
 \b\n\rƒ \r\n  ‡\r  .  ‡   ­,
\bƒ  \b ƒ \b\r  “‡ \b\n\r
­, ‹ † \r.    \b’  ­  ‡  
  ­\bƒ  , ‹ \b\n\rˆ  \r \r‡ ’\r
 \n, \n\r ’\rˆ, ‹   ’\r\rƒ. ƒ 
’ “ \n\rˆ  , ‹  ,    \r \n ƒ ‹\rˆ ­
†\t– \r †  \r\r,  \r “ \n\r \b’\r\n.
,  \r \b\n­ \r  \b\r.
š \r ‹ ‹\r  \n“ ’“ Ž\t–  ƒ 
\r“,  \b“.  ”ƒ  \b  \r ’\r‹\r
\bƒˆ \n\r\rƒ ˆ­ ’ \b, \bƒ † ­
\n \r­\r, ­\n\r  \n’ƒ, \b\r \n, \r’, \bƒ
 ‹-­ .
\rƒ \r  ­\r’ \r\r ’ \b
\b \r’\rˆ›, “\r    ˆ
 \n . …  \n ’ \r­ˆ\n ’\r \bŽ\r, \r­\r, ­\r
­‹\r, \r, \b\r\rˆ›   \n  
›\r, \n› ‹   ­\r’ ’. ¢\r‡\rˆ›
 \b †‹ \r’\n   \r’\r 
\b\n ’ƒ\r \b\nƒ \r\b \n
Œ\r 
ƒ ’‡ \b\n\r. … \rƒ \r\n ­\r\n\rˆ \b­
ƒˆ,  \n , \n\rƒ ‹\rƒ, \r  \n\t– \b­\n\rƒ
  ­ƒ‡.    \n\r † \rƒ \nƒ
 \b\n  \rƒ, ‡ ­\r. ‚\r \n ­\r­‹,
\rŽ  \r‹\r,  ‹\r\r \rƒ \n  \n, \r \b \r\rƒ,
\r   \b  \r. š  \b \n\rƒ‡  \nƒ, 
­’ \b.    ƒ ­£\nƒ  †‹
 ,   \b\n  † \n \n Ž\r,  \r’‹\r\r \n
\n\r,  ƒ   \b‡\r †-†’\r  \n\r
\bŽ\r.  \n  , ‹ \bŽ‹ \rƒ ’­\nˆ
­’\rƒ \n \b\n‡\rƒ ­› ’­\n  \r
’\r. š\r‹\r \bŽ  ’\r  ’ † ­›,
\r  \rƒ ’­\n.  \r ˆ ‡ƒ 
 ’\r \b  \b\rˆ  \n 
\f
, \r\t– ’\r\n \n \rƒ ­\t– \b’‡  
“ †‹“ \b.
\r † \r‹\rƒ \r\n \r \b  \n\r‹ \b
 “\r\r.    “\r\r,  \n\r,  \r\b\r,  \b\n
\r\r,  \r  ­£“   ›\b. \r\n ’ ‹\r
’\r“\n \rƒ \n\r, \rƒ † \n \rŽ,\t–  
\n\rƒ‡. ‚\r, \r\b, ‹\r  ƒ ˆ­ƒ ›, \b
\rƒ   \r ­ ‹, , \n\r ‹\rƒ   \r
\n \nƒ,    \b \n\rƒ‡ \b \n \b\r
 \bŽ  ­. \n\r  \rƒ \r \r \n ­“
­“\nƒˆ,  ’­ \b’\n, ­  †  \r\n
 ’ \b\r ­’ “  \r , ‹   ‡\rƒ
’\r \r \b‹“ ‡. \r\r \b\n\r \b’\r­ ­ †,
ˆ‹ \r \bˆ ›ƒ  ‹\n “\r’ ­£\n
\n“ “ ›.
 ‹ \r , \r † \n \b’  ˆ­ \r’\rƒ
\b,   \rƒ \n\r, \rƒ ‘¤ † “
ƒ; ‹ \r , \r  ’\r  \r\b \b\n“\n› \r
\n ‡ ‡\rˆ› ‡\r\r, ‹ \r   “ \r ­\n ’\rƒ,
\r  \nƒ. š \r \rƒ ‹\r \n \n\r  ‹\b\rƒ
 † \bŽ   ‹ \r \r\r\n. š \r 
\n\rƒ ’­  \n \n\r  \b\nƒ, \rƒ\t–  \r\nˆ 
ˆ \t–   \n\r\rƒ; †  ’­.  Ž
Ž   \b \r’   ›ƒ, ‹ “ \r  \n
\n \r“-  \r“- \b\n   \n\rƒ‡.   “ \rƒ
\r   \r  ­\r’ ’ , ‹ \b\n‡
\r † ’\rˆ‹ƒ \r’,   \r’\rƒ  
 \r\rƒ\t– \r\n\r  \b \r ƒ \n. …\r \b\r’\r 
\b‹ƒ  «\rƒ»   \b, ƒ \n 
\n, \bƒ  \n,  \b›ƒˆ  \r\n ’ “ \b\n
  . „,  \r  \t
\r\r ­  › ­ƒ‡ ‡.   \r‡ \r \r
\n\r, \r ­\r\n\r \b\r \r ›ƒˆ, \r\r ­“\nƒ \n
\r’\rƒ  \b­  \b  \nƒ. ¢\nƒ \b
‹ «\n\r’\rƒ», «\n\rƒ», «\b‹\rƒ»...
\r\n  \n“ \r’ ­ ƒ, ­  . š
 \b ‡ƒ \r ƒ    \r  ƒˆ
 . ‘ ƒ’ ’\rƒ ’\rƒ  ƒ’ ’\r\n\rƒ .
‘   ’\r\n \r   \r‹ \r, \r \r 
 \b\rƒ  \rƒ .   \b\n \r’
\r \r \b ­, ­’ ˆ›  ›› \r\r\rˆ
› \r\n \n,  \b\n \b\r \b
\b\rˆ ­ † ­ƒ, \b­  ƒ \rƒ “
\r\nƒ,    \b­ƒ . ‚\r ­\r’, ­ ‡
 ‡  \b \r\r\nˆ  ‹‡ \b­ “\r
 \b­  \rŽ  ‹ ›
  .
\r \r’ \b“\n \n\r, \n\r \n \b’, \r  \n\r
  \r «“» . š\r’ ƒ’ «\rƒ»  ƒ’ «\b‹ƒ»,
 ­ \b\r  ­\r.
š\r’   \b\n ­‹   ’ƒ
\r \r \r\r\rˆ›  ’­\n;   ƒ ‹-
, ‹  \b‹ƒ,  “‡ \b\r\rƒ. š\r’\t– †
­\r \n †‹ \b, ’\r\n \n  \n“ \r
’ ›\r‡ \r \n\r †‹“ \b; ­ƒ‡ , \b
   \r \r’\n, ­\r’\r \n\r \nƒ“ ›\r.
 ­†‹  \r’ \r \b \r \n
\n\rƒ  \b“\n \r  ƒ ­;    ‹ ­
›  ›\r‡  ­ƒ“ \r“ ˆ\n  \b,  \n\r\nŽ\r
, \b\n\r  , ‹ ›\r \b‹\r \r’  
‹, \r ‹\r\t–  ›. „\r’\rƒ † \n
 ‹ƒ  \r, ‹ \b\n­ «\b‹» \r’\r \bƒˆ
\b\r›\r \b ˆ› ‹,    \r \b\n
 ­†‹   ƒ \n\r  \n\r,   \r
 › ­ .  † \b\n\r ƒ\r \r.
š\r’\t– ­, 
\f
 \n“ “ \r’\r“;
  ƒ ‹,  ‹ \n ƒ  ‹ «\n \n‹ƒ».
š \b“ \r ’\r\b ­ \b\b\r’ \n› \r­. ‚\r
 \r’ ’ «ƒ»  \r\n. ‚\r“\rƒ    \n
, \bƒ \n, ‹ ­ † \bŽ, † \n\r‹
\b\nƒ  \r  \r, \b­ ’\rƒ
­  \n  ›› ’\n\r. \r \r \n \r’\t–
† ‹ ­ƒ‡, ‹ ‡    , ‹ \b
ƒ ’\n. ‘ ƒ’ \n­ƒ, Ž\r\r\b\rƒ  \rƒ. \n\r ‹\r
 ›\r Ž\r\r\b\rˆ  \rˆ,  \b \r\rˆ ˆ­ \b
Œ\r 
­   ‹ ­   \r \n‹ƒ ­†‹ \r\r.
š\r‹ \r ‹\r  \r’\r,     \r\n
«\r\r\rƒ».  \n  , ‹  \b ƒ  \b
 \b \b\n“ \r’    ­ƒ‡
\n“ ‹\r. \n\rƒ,   \r \n\r \r
› \rƒ †.
š\r’, \r ’\r\n\r‹   «\r“ƒ» -,
\n «ƒ»  \r’, ‹­ «\n‹ƒ» . … \b\n
 \r­\rŽ   «’\r ˆ­ƒˆ».  ˆ­› \r’
 \b’ƒ ­   ƒ  \b ‹  \n\rƒ
‹ˆ, \r\rƒ \b † \b\r “’ \b, \b
\n­ , \r \b ­Ž, \b\rƒ \b ­  ,
\b\n\r     \b\rƒ  \r†. ‚\r \b
 \r’\n, \n› “ \r ‹ ‹ \r, 
 \b’ƒ ­ ’\r\n\rƒ  ‹- \b, \b\n\r \b
ƒˆ \rƒ ‡\r\nƒ. ¢\r  \r’ \b“\n
 \b\r\rƒ ’\r‹ƒ , ‹­ \n‹ƒ \r’\r. … 
\rƒ \r’ ‹  ­  ‡\r“, \n\r ‹ \b“\n \b\r
\rƒ \rƒ , ‹­ \b\nƒ \b\n,     
­, \r .  Ž \n\rŽ  ‡ \r\r, 
\r  ­  \r ƒ’ ƒ ­’ ’.
«‚\r“\rˆ›» “\r “\nˆ, ’ˆ  \r \b
 \r\r (‹ «\r» \b\r \b\n\r ›ƒ \b“\n›
). š  «‹ƒ»,  «\n\rƒ», «\bƒ», «‡ƒ»,
«\b’» † \n\r \n  \n \n,  \r‡  \b
’  ­  ­Ž,  ƒ   \n \r.
›ˆ ­\r,  \r’\r­\r\r \r \b  ,
\b\n\r’\r‹\r \n , ‹­ \b‹ƒ \r ›  ­\r’
ƒ .  ’\r Žƒ \b\n­ \r \r;  
 \rƒ \r’ ‹  ­ \b\r \r­, \b\n
\r  ’\r­‡ \r \b\r \r\r ’\r.
 “\r\r  \r ˆ­ Ž \b\nˆ
\r­ˆ  ­ \rƒ“ \n \nƒ \n\n\r.
\r’\r ­\n \rƒ  ­, ­\n \b‹\rƒ, \n­\rƒ, \n\rƒ 
\b\r\n  \b\rƒ, \r’\r­\r\rƒ ­ˆ “, ‹­ \r  
 \n­ƒ \r.  † ­£   \n\r ­\n
\r\rƒ  , ‹      \n\r \b\r.  ‹
ƒ \rƒ \b\r \n\r \b\n\r ­ \b“\nƒ,
\n  ‹\n; \r ‹ \r  \bƒˆ \n\r ,
‹  \n\r, \r‹\r  ˆ­  ›   ‹  ’\r\r‹\r
’\n\r  \r’\rŽ  .
 \r’\r,   \r ­\n  \r \b ƒ  \r
 \rƒ ‹  \r\n\n \r‹ƒ ­ƒ \r . ’ †
 \b­\n \n  «­ˆ» \r’\r, ’  \r
  . „,  \r  \t
\b\n­ƒ ­\n \nˆ›    \b\n 
\r \rƒ\r \r\n. š † \r‹ \r’’, \r
’\r\r\r “\t–   \r,  \r’\r\r   ,\t– \n\r 
\nƒ; \r ’­\r  ˆ­ ,  ˆ­ \r   ˆ­ ­›
 , \b\r † \n\r \b­\r ƒ \b\n\rˆ \r\rƒ 
\n ­.  „ \f\n› \b\n \r \r ‹ 
\n † \n \r,  \r  \r \b, \r ­‹ƒ “
 \n\r † \r\n †Ž\rƒ ‹,\t– ’\r\n\r‹\r 
\r \n ˆ­  \rŽ\rƒ \b\r, \r 
\bƒ  \n›, ­   \n \b­ \r  \b\n
 \b\r, \r     \b  ’\r\r ­  
\r’\rŽ \b\rƒ ,  \b  \r’\r  \b\n\b
 ,  \r  \r \b’\n Š­  \r.
 ‹ ’  \n\r “\r\r, 
    ‹ ,   ­\r\n\r 
 \b’\r\r \rƒ ­£\r. š, \r,  
­ \r ˆ­ƒ \n, ˆ\n  \b\n,   ­ \r  ‹
\rƒ ’ƒ,  \n\r   “\n ­  \r ’›,  ­
\r\n\r   \rƒ \r’‹\r\r.  \r \b
\r \r’‹\r\r\t– ’ ‡, \b“ƒ, ƒ
 \n“  \b\b\r“, \r\b\r ƒ\t–  † \rƒ 
  ‡  \r ­\r’  \r, ‹  ƒ \r
‹\r ’\r\n\rƒ \r\n ’\r\r\n, \b‹ \n “ \b  \n ‹
†  \b. …, \n\r, ‹ƒ  \nƒ  \r\r, ‹ \n
“ \b  \n ­  \r’  \b  ­\r’ 
‹ \bƒ\rŽ “ \r’   \n \b“ 
\r’\r “  , \rƒ   ­ƒ \rƒ \r’
‹\r\r  \b\n \b ’\r.
  ­ƒ \r“ :
‰\f\f  \fƒ ƒ‡\n 
 ­•,    ­\f , \f\t \f\f
 •.
‘ \n­\r,     ƒ  \r,
 ’\r ­ ‹\r,  \b­ƒ \b\rƒ ‡
, \bˆ­\n, ‡ˆ“ ‹\r‡“  , \r, ­ƒ ­£
 \r  ­‹ \b‹\r.  ’\r, ‹
› ˆ­  \r\t– † ­ \rƒ, \r, \r
›.  †  ‹’‹\r \r \n \b\r , \b‹
    Ž Ž ­ ­. „\rƒ \r‹\t– ’\r‹ 
\b­\rƒ   ‹  \b\rƒ   \rˆ›
\r. ’\r \r\t– \r, \r \r,\t– \b   \n
 \r’\r † ƒ,  \r\n \b\n\rƒ  \r,
­\r\n\rˆ›  ,  ’\r † \r!
‚ ­ \nƒ  \b \b\n\r  \r,
‹ ’ƒ  \r \n\r\rƒ  , \r\t– \b 
, ‹ \n\r    \rƒ,\t– ’\r\r ’ “ “\r \r
Œ\r 
\b  Ž\r \r’\r  \r 
 ­\r’ \b\n\r\r  ‹ , \r ˆ ˆ­ƒ.  
†  ­\n \n\r ˆ› \rŽ\rƒ ­£.
€  •š
1.  .
”’ƒ \r. .: ’\n. \b\n\b «š­», 1991. 335\t.
2. \f\f ….-….
š­ ­› \n: ‚\r\r\t/ .  \rŽ.
.„.\t \rˆ\r  ..\t\r-\b\r. .: \r-\b-¥: ‹ \b,
PSYCHOANALYTICAL
ANTHROPOLOGY
Wilhelm
REICH
Austrian and American psychologist,
one of the founders of the European School of
Psychoanalysis
THE TRAP
an is born free; and everywhere he is in chains. One thinks
himself the master of others, and still remains a greater slave
than they. How did this change come about? I do not knowž.
Jean Jacques Rousseau asked this question in the very beginning of his
œSocial Contractž some two hundred years ago. Unless the answer is found to
¥ere
has for many ages been something at work within human society that
rendered
impotent any and every single attempt to get at the solution of the great riddle,
well known to all great leaders of humanity during the past several thousands
of years:
Man is born free, yet he
goes through life as slave.
answer. All human philosophy is riddled with the nightmare of searching in vain.
successfully
diverts attention
from the carefully camou°aged access to where
divert attention from the cardinal riddle itself, is human EVASIVENESS with regard
On the correct formulation of the riddle will depend the proper focusing
of attention, and on this in turn will depend the eventual ˜nding of the correct
himself in slavery everywhere.
Certainly, social contracts, if honestly designed to maintain life in human
of human agony. —e social contract, at best, is no more than a makeshi¨ to
Philosophical Anthropology
2016, vol. 2, no 2, pp. 133–147
UDC
W. Reich
PSYCHOANALYTICAL ANTHROPOLOGY
—ese are the constituents of the great riddle:
Man is born equal, but he does not grow equal.
oppression.
the œDevilž. How can the Devil and Sin be, if God alone is the creator of all being?
Humanity has failed to answer the question as to how there can be EVIL
if a perfect GOD has created and governs the world and man.
Humanity has failed in establishing a moral life in accordance with
its creator.
Humanity has been ravaged by war and murder of all sorts ever since
the inception of written history. No attempt to remove this plague has ever
succeeded.
Humanity has developed many kinds of religions. Every single kind of
religion turned into another way of suppression and misery.
nature, functional and not mechanical, as it really is, has slipped through its ˜ngers.
thousand years of search and worry and heartbreak and murder for heresy
and persecution of seeming error, it has arrived at little more than a few
comforts for a small sector of humanity, at automobiles and airplanes and
refrigerators and radios.
A¨er thousands of years of concentration upon the riddle of the nature
of man, humanity ˜nds itself exactly where it started: with the confession of
utter ignorance. —e mother is still helpless in the face of a nightmare which
harrasses her child. And the physician is still helpless in the face of such a
small thing as a running nose.
It is commonly agreed that science reveals no permanent truth. Newton§s
mechanical universe does not ˜t the real universe which is not mechanical but
functional. Copernicus§ world picture of œperfectž circles is wrong. Kepler§s
to be what it so con˜dently promised to be. Space is not empty; and nobody
has ever seen atoms or the airgerms of amebas. It is
not
true that chemistry
can approach the problem of living matter, and the hormones did not keep
their promises either. —e repressed unconscious, supposedly the last word
in psychology, turns out to be an artifact of a brief period of civilization of
a mechanomystical type. Mind and body, functioning in one and the same
organism, are still separated in man§s thinking. Perfectly exact physics is not so
or galaxies won§t do it. Neither will more mathematical formulas accomplish
it. Philosophizing about the meaning of Life is useless as long as one does
not know
what Life is.
And, since
—God” is Life,
which is certain, immediate
knowledge common to all men, there is little use in searching or serving God
if one does not know what one serves.
Wilhelm Reich. e Trap
Everything seems to point to one single fact:
¥ere is something basically
and crucially wrong in the whole setup of man’s procedure of learning to know
himself.
—e mechano-rationalistic view has
Locke and Hume and Kant and Hegel and Marx and Spencer and Spengler
and Freud and all the others were truly great thinkers, but somehow it le¨ the
world empty a¨er all and the mass of mankind remained untouched by all
the philosophical digging. Modesty in proclaiming truth won§t do it, either.
It is o¨en no more than a subterfuge for hiding one§s evasion of the crucial
point. Aristotle, who governed thinking for many centuries, turned out to be
wrong, and little can be done with Plato§s or Socrates§ wisdom. Epicurus did
not succeed and neither did a single saint.
—e temptation to join the Catholic point of view is great a¨er the
come to grips with its fate. —e devastating eŸect of such attempts has revealed
itself too drastically. Wherever we turn we ˜nd man running around in circles
as if trapped and searching the exit in vain and in desperation.
It IS possible to get out of a trap.
However, in order to break out of a prison,
one ˜rst must confess to
being in a prison. ¥e trap is man’s emotional structure,
his character structure.
—ere is little use in devising systems of thought about
know the trap and to ˜nd the exit. Everything else is utterly useless: Singing
hymns about the suŸering in the trap, as the enslaved Negro does; or making
poems about the beauty of freedom
outside
of the trap, dreamed of
within
the
trap; or promising a life outside the trap a¨er death, as Catholicism promises
its congregations; or confessing a
semper ignoramus
as do the resigned
philosophers; or building a philosophic system around the despair of life
within the trap, as did Schopenhauer; or dreaming up a superman who would
in a lunatic asylum, he wrote, ˜nally, the full truth about himself\t– too late.¡
¥e Œrst thing to do is to Œnd the exit out of the trap.
—e nature of the trap has no interest whatsoever beyond this one crucial
point: WHERE IS THE E
IT OUT OF THE TRAP?
One can decorate a trap to make life more comfortable in it. —is is done
makeshi¨ contraptions to secure longer life in the trap. —is is done by the
great scientists and physicians, the Meyers and the Pasteur§s and the Flemings.
One can devise great art in healing broken bones when one falls into the trap.
—e crucial point still is and remains: to ˜nd the exit out of the trap.
IT INTO THE ENDLESS OPEN SPACE?
—e exit remains hidden. It is the greatest riddle of all. —e most ridiculous
as well as tragic thing is this:
IT IS CLEARLY VISIBLE TO ALL TRAPPED IN THE HOLE.
YET NOBODY SEEMS TO SEE IT. EVERYBODY KNOWS WHERE THE
IT IS. YET NOBODY SEEMS TO MAKE A MOVE TOWARD IT. MORE:
PSYCHOANALYTICAL ANTHROPOLOGY
WHOEVER MOVES TOWARD THE E
IT, OR WHOEVER POINTS
TOWARD IT IS DECLARED CRAZY OR A CRIMINAL OR A SINNER TO
BURN IN HELL.
It turns out that the trouble is not with the trap or even with ˜nding the
exit. —e trouble is WITHIN THE TRAPPED ONES.
All this is, seen from outside the trap, incomprehensible to a simple mind.
It is even somehow insane.
Why don’t they see and move toward the clearly
visible exit?
Only a very few slip out of the trap in the dark night when everybody is asleep.
—is is the situation in which Jesus Christ ˜nds himself. And this is the
behaviour of the victims in the trap when they will kill him.
—e functioning of living Life is all around us, within us, in our senses,
before our noses, clearly visible in every single animal or tree or °ower. We
greatest, most inaccessible riddle of all.
However, Life was not the riddle. —e riddle is how it could have remained
unsolved for such a long period of time. —e great problem of biogenesis and
of Life and the origin of Life is a
psychiatric
one; it is a problem of the
character structure of Man who succeeded so long in evading its solution.
—e cancer scourge is not the big problem it seems to be. —e problem is the
character structure of the cancer pathologists who in so masterly a way have
obfuscated it.
It is the BASIC EVASION OF THE ESSENTIAL which is the problem of
man. —is evasion and evasiveness is a part of the deep structure of man. —e
running away from the exit out of the trap is the result of this structure of
man. Man fears and hates the exit from the trap. He guards cruelly against any
attempt at ˜nding the exit. —is is the great riddle.
All this certainly sounds crazy to the living beings in the trap. It would
mean certain death for the speaker of such crazy things if he were within the
Or, if he were a member of a church congregation which prays, in resignation
only concern is not to starve in the trap. Or if he were an employee of an
industrial concern which does its best to make life in the trap as comfortable
as possible. It would mean death in one form or another: by ostracism, or by
being jailed for the violation of some law, or, under appropriate conditions,
the electric chair. Criminals are people who ˜nd the exit from the trap and
rush toward it, with violence toward the fellow man in the trap. Lunatics who
rot away in institutions and are made to twitch, like witches in the middle
ages, by way of electric shock, are also trapped men who saw the exit but could
not overcome the common horror of approaching it.
Wilhelm Reich. e Trap
Outside the trap, right close by, is living Life, all around one, in everything
the eye can see and the ear can hear and the nose can smell. To the victims
impossibility. It can only be had in dreams and in poems and in great music
and paintings, but it is no longer in your motility. —e keys to the exit are
cemented into your own character armor and into the mechanical rigidity of
your body and soul.
—is is the great tragedy. And Christ happened to know it.
If you live in a dark cellar too long, you will hate the sunshine. You may
even have lost the power of the eye to tolerate light. From this comes hate
toward sunlight.
—e living beings in the trap, in order to adjust their oŸspring to the life in
the trap, develop elaborate techniques to keep life going on a tight, low level.
—ere is not space enough in the trap for great swings of thought or action.
Every move is restricted on all sides. —is has, in the long run of time, had the
eŸect of crippling the very organs of living Life. —e sense of a full life itself has
gone from the creatures in the trap.
Still, a deep longing for happiness in life and a memory of a happy Life long
past, before the entrapment, has remained. But longing and memory cannot
be lived in real life. —erefore,
hatred of
Life
has grown from this tightness.
the heading œMURDER OF CHRISTž. Jesus Christ had fallen prey to the
Hatred of the Living
on the part of his contemporaries. His tragic fate oŸers
itself as a lesson in what our future generations will encounter when they will
reestablish the laws of Life. —eir fundamental task will be coping with human
future possibilities, good and bad, Christ§s story acquires a tragic signi˜cance.
experience this tragedy of two thousand years ago, which had such tremendous
eŸects upon the destiny of mankind, as a logical
necessity
within the domain of
armored man. —e true issue of the murder of Christ has remained untouched
over a period of two thousand years, in spite of the countless books, studies,
examinations and investigations of this murder. —e riddle of the murder of
Christ has remained hidden within a domain entirely removed from the vision
and thought of many diligent men and women; and this very fact is a part of
existence at least over the whole period of written history. It is the problem
of the
armored
human character structure, and not of Christ alone. Christ
became a victim of this human character structure because he had developed
the qualities and manners of conduct which act upon the armored character
structure like red color upon the emotional system of a wild bull. —us, we may
say that
Christ presents the
principle of Life
PSYCHOANALYTICAL ANTHROPOLOGY
by the epoch of Jewish culture under Roman rule. It is of little importance
certainly have been murdered at any time and in any culture if the conditions
life principle
(OR) and the
emotional plague
(EP) had
been socially given in a manner similar to what they were in the old Palestine
of Christ§s time.
It is a basic characteristic of
the murder of the Living by the human armored
animal,
that it is camou°aged in many ways and forms. —e superstructure
of human social existence, such as economics, warfare, irrational political
movements and social organizations which serve the suppression of Life, are
what we may call rationalizations, cover-ups, evasions of the true issue; in
addition to all this, it can rely on a perfectly logical and coherent rationality
which is valid only
within
the framework of law versus crime, state versus
people, morals versus sex, civilization versus nature, police versus criminal
and so forth all along and down the line of human misery. —ere is no chance
outside the holocaust and has made oneself inaccessible to the big noise.
We are hurrying to assure the reader that we do not consider this noise and
empty busyness as merely irrational, as nothing but aimless and senseless
activity. It is a crucial characteristic of the tragedy that this nonsense is valid,
meaningful
and
necessary,
though only within its own realm and under
certain given conditions of human conduct. But here the plague irrationality
rests on sound rock bottom. Even the silence which engulfed the orgasm
function, the life function, the murder of Christ and similar crucial issues of
human existence for millennia makes good sense to the prudent student of
human behaviour.
obtained full knowledge of the Life function, of the orgasm function or of the
reason and a sound rationality in the fact that the human race has refused to
acknowledge the depth and the true dynamics of its chronic misery. Such a
sudden breaking-in of knowledge would incapacitate and destroy everything
It would amount to insanity to initiate such major projects as
—Children
of the Future”
or
—World Citizenship”
without comprehending how it was
possible that all this misery went on for millennia unabated, unrecognized,
unchallenged; that not a single one of the many brilliant attempts at
clari˜cation
and relief was successful; that with every step toward the ful˜llment of the great
dream,
the misery only deepened and got worse; that not a single religious
creed succeeded in realizing its
objectives in spite of the best of intentions;
that every single great deed turned into a menace to
humanity, as for instance,
socialism and brotherhood which became statism and oppression of man of
Wilhelm Reich. e Trap
the worst sort. In short, to consider such serious projects without ˜rst looking
around and learning
what murdered humanity for ages, would be criminal.
It would only add more misery to the existent
one. At present, thorough
investigation of the murder of Christ is far more important than the most
beautiful children we may be able to raise. Every hope of ever breaking through
the mire of
and so hopeful attempt at a new
type of raising infants would bog down and
turn into its very opposite, as have all former hopeful
¥e reshaping of the human
character structure through a radical change in the total aspect and practice of
raising children, deals with Life itself.
—e deepest emotions the human animal
can ever reach far outdistance any other
function of existence in scope, depth
and fatefulness. Also, the ensuing misery would be
correspondingly deeper
and greater if this crucial attempt would fail and degenerate. —ere is nothing
more devastating than Life which was irritated and thwarted by frustrated
this.
We cannot possibly try to work out this problem in a perfect, academic,
treasures are hidden for possible future use, where wild animals are roaming
own daily routine, or even in interests which have nothing whatsoever to do
years ago, the fact was mentioned that education is a problem for the next few
centuries. It appeared most likely that the ˜rst few generations of Children of
the Future will not be able to withstand the manifold impacts of the emotional
plague. —ey would certainly have to yield here and there; we do not know
exactly in what way. But there
is
hope that slowly a general awareness of Life
would develop in these new type children and would spread over the whole
human community. —e educator who makes a pro˜table business out of
us beware of this type of educator.
—e educator of the future will do systematically (not mechanically)
what every good, true educator does today: He will
feel
the qualities of living
Life in the child, he will
recognize
its speci˜c qualities and
promote
their
development to the fullest. As long as the social trend remains what it is to
such an overpowering extent today, i.e., directed
against
these inborn qualities
of living emotional expression, the true educator will have a double task: He
will have to know the natural emotional expressions as they vary with each
child, and he will have to learn how to handle the close and the remote social
environment as it steps up against these alive qualities. Only in some distant
future, when such conscious upbringing of children will have straightened out
social living will no longer oppose each other, but will support, supplement,
PSYCHOANALYTICAL ANTHROPOLOGY
and enhance each other\t– only then will this task lose its dangerousness. We
must be prepared that this process will be slow, painful, and that it will require
much sacri˜ce. Many victims will be lost to the emotional plague.
Our next task is to outline the basic, typical characteristics of the clash
those qualities in the mechanized, armored human structure which will
generally and speci˜cally hate and ˜ght these qualities.
Regardless of the innumerable variations in human conduct, character
analysis has so far succeeded in outlining basic patterns and lawful sequences
in human reactions. It has done so extensively with regard to the neuroses
and psychoses. We shall not attempt to do the same with regard to the typical
dynamics of the
emotional plague.
Speci˜c descriptions of the individual
plague reactions will have to be done amply in order to equip the educator
In the Christian world and the cultures directly or indirectly in°uenced
pronounced. Man was born in the œlikeness of God!ž He is encouraged to
this world if it was created by œGod?ž In his actual behaviour, man comprises
both the godlike and the sinful. —e œgodlikež was there ˜rst, then œsinž broke
derives from a catastrophe which turned the godly into the devilish. —is is
true for his past social history as well as for the development of every single
child ever since a mechano-mystical civilization has begun to drown out the
œgodlikež qualities in man. Man derives from paradise and he keeps longing
for paradise. Man has somehow emerged from the universe and he yearns
his emotional expressions. Man is basically good, but he is also a brute. —e
change from good to œbrutishž actually happens in every single child. God is,
therefore, INSIDE man, and not to be sought for outside alone. —e Kingdom
of Heaven is the Kingdom of the inner grace and goodness, and not the
mystical œbeyondž with angels and devils into which the brute in the human
animal has turned its lost paradise.
—e cruel persecutor and murderer of Christ, Saul of Tarsus, had clearly, but
and the œFLESHž, which was devil-ridden and bad, to be burned at the stake
one thousand years later when he turned Paul, the church builder, himself.
—body”
and the
—©esh”
in early Christianity,
—primary”,
naturally inborn
drives (œGodž), and the œsecondaryž, perverted, evil drives (œDevilž, œSinž) was
anticipated. —us mankind was always somehow aware of its crucial biological
plight, of its natural endowment as well as of its biological degeneration. In
the Christian ideology, the sharp antithesis of œGODž (spiritualized body)
Wilhelm Reich. e Trap
and œDEVILž (body degenerated to °esh), this tragedy is plainly known and
expressed. In real man, the œgod-givenž genital embrace has turned into the
Original sin\b£ a mystery
Life is plastic; it adjusts to every condition of its existence with or without
protests, with or without deformation, with or without revolt. —is plasticity
Emotional Plague will learn to misuse the plasticity of Life to its own ends.
One and the same Life is diŸerent at the bottom of the deep sea, and diŸerent
on a high mountain ridge. It is diŸerent in the dark cave and diŸerent again
within the blood vessel. It was diŸerent in the Garden of Eden, and diŸerent
in the trap that caught humanity. Life knows nothing of traps in the Garden of
Eden; it just lives paradise, innocently, gayly, without an inkling of a diŸerent
kind of life. It would refuse to listen to an account of life in the trap; and, if it
listened, it would comprehend it with its œbrainž only, not with its heart. Life
in paradise is fully adapted to the conditions in paradise.
Within
the trap, Life lives the life of souls caught in a trap. It adjusts quickly
will remain beyond a faint memory of Life in paradise, once Life has been
caught in a trap. Restlessness, hurry, nervousness, a dim longing, a dream long
inkling that these are signs of a dim memory of Life in paradise long past will
proportions beyond the limits of reason.
a prison is supposed to be. Certain character types will develop which will
belong to Life in the trap, and would not make sense where Life walks the
world freely. —ese characters, molded by bearing Life in prison, will greatly
vary among themselves. —ey will disagree and ˜ght each other. —ey will, each
in his own manner, proclaim the absolute truth. Only ONE characteristic will
they all have in common:
¥ey will
join together and kill in unison whoever will
dare to ask the basic question:
œHOW IN THE NAME OF A MERCIFUL GOD
DID WE EVER MANAGE TO GET INTO THE UGLY PREDICAMENT OF
THIS NIGHTMARE OF A TRAP???ž
WHY DID MAN LOSE PARADISE? and
WHAT DID HE ACTUALLY LOSE WHEN HE FELL VICTIM TO SIN?
Man in the trap has, over the millenia, created a great book: the BIBLE.
—is book is the story of his ˜ghts and anguishes and glories and hopes and
longings and suŸerings and sinnings in the entrapment. It has been thought
and written in many languages by many diŸerent people. Some of its basic
features can be found in places far apart, in the written and unwritten memory
PSYCHOANALYTICAL ANTHROPOLOGY
of man. —at things had, once upon a time long past, been quite diŸerent, that
somehow man once had fallen to the devil, to sin and ugliness, is common to
all accounts of the distant past.
—e bibles of the world are the accounts of man§s ˜ght against man§s sin.
—ere is so much the Bible tells about the life in the trap, and
so little about
how men got into the trap.
It is obvious that the exit out of the trap is exactly
the same as the entrance into the trap, through
which they were driven from
paradise. Now, why does nobody say anything about it except in a very
few
paragraphs which are as one to a million to the rest of the Bible, and in a veiled
language which is
meant to conceal the meaning of the words?
—e downfall of Adam and Eve is obviously, beyond any doubt due to
genital
way:
—And they were both naked, the man and his wife, and were not ashamed”.
Genesis
From this it follows that in paradise man and woman were not aware or
ashamed of nakedness, and this was
God’s
will, and the way of Life. Now, what
happened? —e Bible says (
Genesis
Now the serpent was more subtil than any beast of the Œeld which the Lord
God hath made. And he said unto the woman, Yea, hath God said, Ye shall not
eat of every tree of the garden?
And the woman said unto the serpent, We may eat of the fruit of the trees
of the garden;
But of the fruit of the tree which is in the midst of the garden, God hath said,
Ye shall not eat of it, neither shall ye touch it, lest ye die.
And the serpent said unto the woman, Ye shall not surely die:
For God doth know that in the day ye eat thereof, then your eyes shall be
opened, and ye shall be as gods, knowing good and evil.
And when the woman saw that the tree was good for food, and that it
was pleasant to the eyes, and a tree to be desired to make one wise, she took
of the fruit thereof, and did eat, and gave also unto her husband with her;
and he did eat.
And the eyes of them both were opened, and they knew that they were na
ked; and they sewed Œg leaves together, and made themselves aprons.
And they heard the voice of the Lord God walking in the garden in the cool
of the day: and Adam and his wife hid themselves from the presence of the Lord
God amongst the trees of the garden.
And the Lord God called unto Adam, and said unto him, Where art thou?
And he said, I heard thy voice in the garden, and I was afraid, because I was
naked; and I hid myself.
And he said, Who told thee that thou wast naked? Hast thou eaten of the
tree, whereof I commanded thee that thou shouldest not eat?
And the man said, ¥e woman whom thou gavest to be with me, she gave
me of the tree, and I did eat.
Wilhelm Reich. e Trap
And the Lord God said unto the woman, What is that that thou hast done?
And the woman said, ¥e serpent beguiled me, and I did eat.
And the Lord God said unto the serpent, Because thou hast done this, thou
art cursed above all cattle, and above every beast of the Œeld; upon thy belly shalt
thou go, and dust shalt thou eat all the days of thy life:
And I will put enmity between thee and the woman, and between thy seed
and her seed; it shall bruise thy head, and thou shalt bruise his heel.
Unto the woman he said, I will greatly multiply thy sorrow and thy
conception; in sorrow thou shalt bring forth children; and thy desire shall be to
thy husband, and he shall rule over thee.
And unto Adam he said, Because thou hast hearkened unto the voice of thy
wife, and hast eaten of the tree, of which I commanded thee, saying, ¥ou shalt
not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all
the days of thy life;
¥orns also and thistles shall it bring forth to thee; and thou shalt eat the
herb of the Œeld;
In the sweat of thy face shalt thou eat bread, till thou return unto the ground;
for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.
And Adam called his wife’s name Eve; because she was the mother of
all living.
Unto Adam also and to his wife did the Lord God make coats of skins, and
clothed them.
And the Lord God said, Behold, the man is become as one of us, to know
good and evil: and now, lest he put forth his hand, and take also of the tree of life,
and eat, and live for ever:
¥erefore the Lord God sent him forth from the garden of Eden, to till the
ground from whence he was taken.
So he drove out the man; and he placed at the east of the garden of Eden
Cherubims, and a ©aming sword which turned every way, to keep the way of the
tree of life.
—ere was a serpent in paradise œmore subtil than any beast of the ˜eld
which the Lord God had madež. To the Christian commentator, the serpent,
in his Edenic form, is not to be thought of as a writhing reptile. —e serpent
originally was œthe most beautiful and subtle of creaturesž. Traces of that beauty
remain despite the (later) curse. Every movement of the serpent is graceful, and
many species are beautifully colored. In the serpent, Satan ˜rst appeared as an
angel of light. —e serpent, thus, is a symbol of Life itself and the male phallus.
—en, somehow, out of nowhere as it were, disaster strikes. Nobody
knows or has ever known or ever will ˜nd out how and why it happened: —e
most beautiful serpent, the œAngel of Lightž, the œmost subtle of creaturesž,
œless than manž, is cursed and becomes œGod§s illustration in nature of the
eŸect of sinž: it changes from œthe most beautiful and subtle of creatures to
a loathsome reptilež.
PSYCHOANALYTICAL ANTHROPOLOGY
devilish, the most disastrous happening in the history of the human race,
and to remove it forever and ever from any grasp by intellect or heart, this
catastrophe becomes mysterious and untouchable; it becomes a part of the
great mystery of the entrapment of man; it doubtless contains the solution to
the riddle as to why man in the trap refuses to simply walk out of the trap using
himself says at this point: œ—e deepest mystery of the atonement is intimated
herež, i.e., in the change of the serpent from the œmost beautiful and subtle of
creatures to a loathsome reptilež.
—ere was a peculiar tree in the Garden of Eden, and God had said to man
in paradise: œYe shall not eat of every tree of the gardenž.
And the woman said unto the serpent, We may cat of the fruit of the trees
of the garden;
But of the fruit of the tree which is in the midst of the garden, God hath said,
Ye shall not eat of it, neither shall ye touch it, lest ye die.
Genesis
Did anyone ever in the course of six thousand years explain that tree?
No one ever did so. Why? —e mystery of this tree is a part of the mystery of
man§s entrapment. A solution of the mystery of the tree could possibly answer
the predicament why man is in the trap. —e solution of the mystery of the
forbidden tree would certainly point to the entrance to the trap, which, used
the other way around, would become an exit
out
of the trap. Accordingly, no
one ever thought of solving the riddle of the forbidden tree, and everybody
in the trap was busy for millenia to scholasticize, talmudize and exorcise the
predicament of being within the trap, using millions of books and myriads of
words, with one single goal in mind:
To prevent the solution of the riddle of the
forbidden tree.
unto the woman, Ye shall not surely die: For God doth know that in the day ye
eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing
good and evilž.
Now, since the beautiful serpent thus brought about man§s downfall, what
in the name of sanity does all this mean:
If man in paradise, living happily the ways of God, eats from a certain tree,
then he will be like God, his eyes will be opened, and he will œknow good and evilž.
How does such a devilish tree manage
to get into God’s garden in the Œrst place?
And if you eat from such a tree which bears the fruit of
knowledge
and
you become like God himself, why then do you
lose
paradise? —e Bible, to
my knowledge, doesn§t tell. And it is to be doubted that anyone ever asked
such a question. —e legend doesn§t seem to make sense: If the tree is a tree of
Wilhelm Reich. e Trap
eating of its fruits? If you eat of its fruits, then you certainly can follow God§s
ways
better,
and not worse. Again, it doesn§t make sense.
Or is it forbidden to know God and to be like God,
which means to
live
God§s ways, even in paradise?
Or is all this the cooked-up fantasy of man in the trap, regarding a
faint memory of a past life outside the trap? It doesn§t make sense. Man is
haunted all through the ages by the request to know God, to follow God§s
Ways, to live God§s love and life; and when he starts seriously to do so by
eating from the tree of knowledge, he is punished, expelled from paradise, and
no representative of God on earth has ever asked this question, or even dared
to think in its direction.
And when the woman saw that the tree was good for food, and that it was
pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit
thereof, and did eat, and gave also unto her husband with her; and he did eat.
And the eyes of them both were opened, and they knew that they were naked;
and they sewed Œg leaves together, and made themselves aprons.
Genesis
When man thus was ˜rst trapped, confusion beclouded his mind. He did
wrong, but he knew not
what
wrong he had done. He had not felt ashamed
being naked, and then, suddenly, he felt ashamed of his genital organs. He
had eaten from the tree of forbidden œknowledgež, which, in Biblical language
means, he
—knew”
Eve, he
embraced her genitally.
For this now he has been
expelled from the Garden of Eden. God§s own most beautiful serpent had
seduced them; the symbol of wavy, living Life and of the male sexual organ
had seduced them.
From here to the life in the trap there is a wide, deep gap in comprehension.
In its adjustment to the life in the trap, Life developed new forms and means of
existence; forms and means which were unnecessary in the Garden of Eden,
but were crucial for life in the trap.
A silent and suŸering and dreaming and toiling mass of humanity, cut oŸ
from God§s Life, provided the broad foundation on which grew priests, and
the great healers of man§s misery within the trap, and with them the great
quacks and the medical œauthoritiesž, the traumaturgists and the occultists.
With the emperors there came about the freedom peddlers, and with the great
organizers of man in the trap were born the political prostitutes, the Barabbases
and the sneaking vermin of bandwagon riders; Sin and Crime against the law,
and the judges of Sin and Crime and their executioners; the suppression of
liberties unlivable in a trap, and the Unions for Civil Liberties within the trap.
PSYCHOANALYTICAL ANTHROPOLOGY
Also, from the mire grew great political bodies called œpartiesž, designed either
to keep up what they called the œstatus quož within the trap, the so-called
œconservativesž (since they tried to preserve the law and order which had been
established to keep life in the trap going), and, opposing them, the so-called
œprogressivesž who fought and suŸered and died at the gallows for advocating
more freedom within the trap. Here and there such progressives conquered
power over the conservatives and began to establish œFreedom in the Trapž
or œBREAD AND FREEDOM in the Trapž. But, since there was no one who
could
—give”
the broad herd of men bread and freedom, since they had to
work
for it,
the progressives soon became conservatives themselves, for they had
had done before. Later, a new party arose which thought that the
masses
of
suŸering humanity in the trap should rule Life in the trap, and not the priests
into action; but apart from a few murders and the destruction of the homes of
some rich men in the trap, little happened. —e broad mass of humanity just
repeated what it had heard and seen from above for millenia, and nothing
changed; only the misery became greater when a very clever party was formed
which promised to humanity a
—PEOPLE’S FREEDOM IN THE TRAP”
and
brought about hell here and there by using all the old and outworn slogans
formerly used by the kings and the dukes and the tyrants. —e
people’s
freedom
parties had, to begin with, until their designs were found out, great success.
—eir slogan of a œPEOPLE§Sž freedom in the trap, as distinguished from other
since the leaders of this party had come, as little freedom peddlers, from among
the herd of entrapped men themselves, and when they obtained power over a
little area they were stunned to ˜nd how easy it is to push buttons and to see
police, armies, diplomats, judges, academic scientists and representatives of
foreign powers act according to brief, sharp pulls and pushes on neat buttons.
—e little freedom peddlers liked that game of push-button-power so much,
that they forgot all about œPEOPLE§S FREEDOM IN THE TRAPž and just
enjoyed themselves pushing buttons whenever they could in the palaces of the
old rulers whom they had murdered. —ey just went power drunk with joy of
pushing buttons on the tables of power machines. But they did not last long
and were soon replaced by good, old, decent power-button-pushers, the good,
as a fading memory from the days of paradise.
—ey all fought and quarreled with each other, pushed each other here and
there, killed their adversaries with or without the law; brie°y, they gave a true
picture of man§s Sin and the ful˜llment of the curse in the Garden of Eden. —e
mass of entrapped humanity did not really partake in this holocaust of plague-
ridden Life in the Trap. From among two billion human souls, no more than
a few thousand partook in the turmoil. —e rest just suŸered, dreamed and
Wilhelm Reich. e Trap
to free them; for delivery of their souls from the trap called the body; for
reuni˜cation with the great world soul or for hell. But dreaming, toiling and
waiting were the main occupations of the broad herd of humanity far removed
from the political turmoil. —ere was also great dying in the great wars within
the trap, with enemies changing from year to year like people cashing money
at a banking counter. It did not matter much, though it hurt. —e mass of
suŸering humanity was waiting for delivery from this sinful life, anyhow, and
the few noisemakers did not really amount to much, seen in the perspective of
Life or œGodž in the Universe.
And God§s Life was born in billions of infants everywhere in the trap, but
it was killed right away by the people in the trap who either did not recognize
God§s Life in their infants, or were frightened to death at the sight of living,
entrapment. —ese infants, if le¨ to themselves as God had created them,
would certainly have found the exit from the trap. But this was not allowed to
happen. It was particularly forbidden during the reign of œTHE PEOPLE§Sž
freedom in the trap. All loyalty had to be for the
trap,
and not for the babies,
under punishment of death by the œGreat Leader and Friend of All the
Entrapped Onesž.
References
1. Renan, E.
Zhizn’ Iisusa
[Life of Jesus]. Moscow: Obnovlenie Publ., 1991.
335\tpp. (In Russian)
2. Rousseau, J.-J.
Ob obshchestvennom dogovore: Traktaty
[—e Social Contract],
trans. A.\tKhayutin & V.\tAlekseev-Popov. Moscow: Kanon-press-Ts Publ., 1998.
pp. (In Russian)

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