"World Sorrow" is pessimistic mindset; disappointment in the world and its values, leading to melancholy, resignation or despair. The concept of "world sorrow", introduced by Jean Paul in the novel "Zelina, or the Immortality of the Soul" (1810) to describe Byron's pessimism, was later understood as a key theme in the literature of the late 18th - first half of the 19th century. The history of "world sorrow" goes back to antiquity, which knew similar psychological states (Seneca speaks of "the numbness of the soul, paralyzed among the ruins own desires"-" On the tranquility of the soul"), however, assigning them an insignificant role in the inner life of a person. The medieval concepts of “despair” and “despondency” (desperatio, accidia; the latter was part of the seven deadly sins), and the Renaissance concept of “melancholy” can be considered as prototypes of “world sorrow”. However, if the medieval “despair” was thought of as the antithesis of “hope” (spes), and the Renaissance “melancholy” was understood as a disease, dangerous (“The most dangerous of our diseases is contempt for one’s own existence” - M. Montaigne. About experience, 1580), but curable (methods of treatment are set out in Anatomy of Melancholy, 1621, R. Burton), then world sorrow at the turn of the 18-19 centuries becomes autonomous and self-sufficient psychological state, which is no longer associated with the pole of "hope" and is treated not as a painful anomaly, but as the only possible worthy reaction to the imperfection of the world.
The first symptoms of "world sorrow" appear in the era of sensitivity("Suffering young Werther", 1774, Goethe; "Walks of a lonely dreamer", 1782, J. J. Rousseau). Romanticism creates a gallery of heroes imbued with "world sorrow": Rene ("Atala", 1801, Chateaubriand), Roquerol ("Titan", 1800-03, Jean Paul), Oberman ("Oberman", 1804, E. de Senancourt), Manfred ("Manfred", 1817) and Childe Harold ("Childe Harold's Pilgrimage", 1809-18) by Byron; heroes of the works of A. de Musset, A. de Vigny. In Russia, the mood of "world sorrow" was expressed with the greatest force in the lyrics of A.S. Pushkin in the early 1820s and in the poetry of M.Yu. Lermontov. Among the many singers of "world sorrow" that has become a fashionable theme romantic lyrics, N. Lenau and J. Leopardi stand out. "World sorrow", the emotional amplitude of which extends from boredom (ennui, spleen) to "perfect and endless despair" (Leopard. Timandra and Eleandra, 1827), is always due to a total and irreversible rupture of being and the world: the world is no longer perceived as a worthy place for being. For the protagonist of "world sorrow" in the world "there are no more new joys or new truths, just as there are no old joys or truths that would keep freshness" (Roquerol in "Titan"; Jean Paul. Werke. Miinchen, 1925), "the world - only dust ”(J. Leopardi. To himself, 1820s). Consciousness of the imperfection of the world is often accompanied by a sense of one's own inferiority: the hero of Z. Krasinsky's "Undivine Comedy" (1835) discovers a hole in his heart as deep as a grave. “World sorrow” manifests itself not only on the emotional and personal, but also on the philosophical, historical and sociological level: Chateaubriand in his “Experience on Revolutions Ancient and Modern” (1797) denies the idea of human progress and improvement; A. Schopenhauer in his treatise "The World as Will and Representation" (1819-44) gives a philosophical justification for "world sorrow", drawing a pessimistic picture of the world as the triumph of a blind will leading to suffering. During the years of European reaction (after 1815) and the defeat of national revolutions (early 1820s), “world sorrow” acquires a political coloring, manifesting itself as a conviction that the world is doomed to eternal slavery (“What do the herds need the gifts of freedom for? They must be cut or sheared.” - A. S. Pushkin, “The Desert Sower of Freedom…”, 1823).
In early romanticism "world sorrow" is often accompanied by aspiration to another, the "genuine" world; in the poetry of V.A. Zhukovsky, “world sorrow” is “complete dissatisfaction with oneself, the world, people, discontent is quiet, dull, and therefore striving beyond the limits of the world” (Polevoi N.A. Essays on Russian literature). Later, this belief in the otherworldly quenching of “world sorrow” is expressed less and less, being replaced by an atheistic rebellion, a readiness to “return the ticket to God”: F.R. de Chateaubriand already explains the delay in his birth by the fact that “I resisted, life did not seduce me "(" Grave notes", 1848-50); Byron in Cain (1821) portrays God himself as bored; A. Swinburne thanks the gods for the fact that "no life lasts forever" ("Garden of Proserpina", 1866); Schopenhauer exposes Christ as a demagogue (Schopenhauers Gesprache und Selbstgesprache. Berlin, 1889). The mentality of world sorrow, developed in romanticism, is deeply rooted in European cultural tradition: it is largely inherited by the God-forsakenness of Dostoevsky’s anti-heroes, and the horror of the consciousness of the “mediocrity of the world” (Where is Maupassant. On the Water, 1888), experienced by the heroes of G. Flaubert, Maupassant, E. Zola, A.P. Chekhov, and the experience of the absurdity of life in the literature of the 20th century (F. Kafka, S. Beckett, Ven. Erofeev, etc.)
“In the world you will have tribulation, but be of good cheer: I have overcome the world” (John 16:33).
WHAT IS GRIEF?
Grief is extreme sadness, hopeless grief, unexpected misfortune, deep disappointment in life, in friends, in love.
To mourn means to be sad, to grieve, to grieve, to grieve, to suffer, to languish in the heart.
Are there many people in the world who have not experienced sorrow during their lives? Neither wealth, nor fame, nor material well-being can protect from it. It penetrates royal palaces, luxurious villas as well as squalid huts. Grief causes kings to abdicate and millionaires to put a bullet in their hearts.
The grief of famous people is reported by radio and newspapers. But there is so much unknown sorrow in the world, which even the neighbors do not know about ... Silent, unknown sorrow is heavier than any other sorrow. Sorrow in loneliness presses on the soul with all the weight of its hopelessness.
“Sorrow is near, but there is no helper,” the psalmist complains. Oh, how we need a helper, a comforter, a friend in moments of spiritual hardship.
World history and literature tell us about the sorrow that gripped all of humanity at the same time.
The world mourned from disorder and malice before the coming of the Savior; human thought was stifled in the terrible years of the Middle Ages, when all free thought was threatened by the Catholic Inquisition. Sorrow gripped Europe at the turn of the 18th and 19th centuries, during the Napoleonic Wars. At that time, almost all the writers of the world, including Russians, were seized with a gloomy mood and created such works that showed disappointment and death, condemnation of society and the government.
At that time Pushkin wrote:
An accidental gift, a vain gift,
Life, why are you given to me?
Lermontov in the poem "Both boring and sad" stated:
And life as you see
With cold attention around, -
Such an empty and stupid joke.
Shortly before that, the famous English poet Georges Byron in his works also expressed negative attitude to life and disappointment.
REASONS FOR GRIEF
What were the causes of world sorrow in the late 18th and early 19th centuries?
There were many reasons: revolutions, wars, the poverty of the people, the cruelty of power, slavery, the poverty of some and the satiety of others. Leading minds in different countries invested in literary works bitter truths about the disorder of the world.
Some of the bitter life fled to the forests, where they became robbers. Others went to monasteries. The reality was too sad. And the restless souls wanted to alleviate their sorrows by breaking off relations with society.
There are even more reasons for mourning in our time. Here are just a few of them: incessant wars, bitterness between countries, an arms race to destroy the enemy, robbery and excesses, violence that forces people to hide in houses at dusk; discord in families: divorces, flight of children from the parental home; suicide, divisions in churches; natural disasters: earthquakes, hurricanes, floods; poverty and hunger among millions of people.
PROGRESS DOES NOT SAVE
Incredible discoveries are made in science. The human mind works wonders.
Once upon a time, the devil seduced people, saying that, having eaten from the forbidden fruit, they would be like gods. Now, more than ever, people are striving to replace the laws of God with their amazing inventions and discoveries. There are many successes in this direction, but what does this give suffering humanity? More comfort, more extraordinary sensations, but less and less happiness, peace of mind and peace. In the words of Alexander Blok, "we can only dream of peace."
Once Christ said: "People will die from fear and expectation of disasters coming to the world, for the powers of heaven will be shaken" (Luke 21:26).
That time has come. How not to mourn? Again, sad notes appear in literature, a new tide of world sorrow begins ...
ARE THERE HEALING MEDICINES?
Sorrow - terrible disease. Many diseases that until recently claimed millions of lives have now been found to be cured. No cures have yet been found for cancer and AIDS. Even more difficult is the treatment of grief.
Oh, how many patients there would be at doctors, on the doors of whose offices a plaque would be nailed with the inscription: "Doctor from mental sorrow"!
Mental grief is heavier than physical grief. There are painkillers for physical illness. But science has not yet invented a drug that can heal sorrow and replace it with joy.
However, there is such a tool. Pushkin was healed of his pessimism when he drank the living water of Holy Scripture. God inspired the poet to transcribe the 6th chapter of Isaiah into verse lines. Mankind has been enriched by the wondrous poem "Prophet".
Lermontov, instead of saying that life is “an empty and stupid joke,” wrote lines about the miraculous power of prayer.
Mourning, suffering, discouraged, disappointed! We have a means of comfort. This is prayer, hope in God, turning to Him and waiting for the fulfillment of the promise of eternal bliss.
“And the Lord will be a refuge for the oppressed, a refuge in times of trouble” (Ps. 9).
“Salvation of the righteous comes from the Lord. He is their protection in times of trouble” (Ps. 36).
“I called to the Lord in my time of trouble, and He heard me” (Ps. 119).
"God! My strength and my strength and my refuge in the day of trouble” (Jer. 16:19).
“In their affliction, they will seek Me from early morning and say: let us go and return to the Lord! For He has wounded - and He will heal us; He has struck - and will bind up our wounds ”(Hos.
This is just a small selection of scripture texts on remedies for grief. Each line cited inspires us: use this medicine so that grief does not poison you; take the oars of courage and sail in the boat of hope to the blossoming shore of hope. There the Lord will meet you and put a healing balm on your spiritual wound.
World sorrow (German Weltschmerz), the highest, compassionate humanity, literary manifestation of pessimism; a moral mood that generalizes not only dissatisfaction with the imperfection of life, the futility of ideal aspirations, the limitations of our knowledge and the fetters that compress thought, the death of everything great and bright, the triumph of misfortune, grief and evil, but also a painful condemnation of life itself, deceitful, cruel, painful and so as aimlessly disappearing as it was born. The personal share merges in it with the fate of all suffering humanity; all people are comrades in primordial misfortune; the whole world's past, peoples, kingdoms, civilizations, religions, ideals, freedom and beauty, struggle and quest, glory and power, are endless victims of destruction and death, and the shocked soul hurts not with its own, egoistic grief, but with universal sorrow, from under whose power will never go out to people. The nineteenth century, a witness to the unusually intense manifestations of such a mood, mentality, spirit of creativity, sometimes designated it by the term of world sadness, adopted by the German initiative in all languages (douleur du monde, dolore universale), as if denoting a separate teaching, a pessimistic doctrine, then, calling his "disease of the century" (mal du siecle), considered it his inalienable property, obtained at the cost of great upheavals and trials at the turn of two centuries, the tragedy of the political and social struggle that did not stop then, the crisis of faith and philosophy, which raised the consciousness of the hopelessness of human misfortune to burning pain . But it is impossible to close the beginning and development of this humane melancholy within the narrow framework of one century. Nor can it be introduced into certain limits of philosophical or moral teaching, with leaders and prophets, dogmas and theses. Throughout the history of mankind, especially intensifying in times of change, collapse, severe cultural upheavals, uniting in the spirit of the same ideas East and West, ancient times, the Middle Ages, new centuries, reaching our recent past, there is a long succession of sad people in world literature. philanthropists, not obediently bowing their heads before the inevitable fate, but speaking out against it with a mournful and murmuring word. Approaching the equally ancient traditions of pessimism, their confession was always higher and more invigorating. Systematics - a pessimistic thinker, " extra person"With his arrogant contempt for life and people, exceptional, allegedly heroic natures, full of demonism and selfish discontent, are alien to the desires and thoughts of a true "world mourner", widely open to the human masses. The gospel of compassion, equality, both in misfortune and in the struggle against it, is replaced by rebellion, anger and contempt of a self-sufficient personality.
From the impenetrable distance of centuries, the first sounds of world sorrow are heard. The deep and human sadness of the Jewish prophets (Jeremiah, Isaiah), the humane melancholy of the Psalmist, full tragic force the generalizations of Ecclesiastes about the vanity of the world and the futility of the quest of the spirit, the philosophy of unhappiness, renunciation of life, the joy of non-existence, which sounded in the realm of Buddhist thought, the mournful reflection of the Roman poet-thinker Lucretius, the consciousness of the eternity of evil and suffering, which depressed the ascetic sect of Sufism in the Mohammedan world - a number of heterogeneous, universally solid statements heard from distant antiquity. At various stages of development, disunited, it seemed, by time and cultural differences, converge in the ideas and teachings of Lucretius (in the poem on the "Nature of Things", especially in the third book), with his thoughts about the superiority of death, destroying life's suffering, taking away both the spirit and our body, and the thoughtful Eastern poets of the 11th and 12th centuries, the Arab Abul-Ala and Omar-Khayyam, the Persian poet-astronomer (after translating, in 1859, his quatrains glorious in the East into English language achieved colossal popularity throughout the English reading world), are the first outstanding singers of world sorrow, who were exhibited by universal literature many centuries before Leopardi. The unsolvable riddle of our entry into the world and leaving it, the ghostly human existence, his insignificance among the great, eternal world life, the power of merciless fate, the lies of all religions, the impossibility of finding satisfaction or retribution either on earth or in an imaginary afterlife, with extraordinary, breathtaking depth, were portrayed by Omar Khayyam. A natural thinker and astronomer, he nevertheless found an outcome and reconciliation in the posthumous merging of man with nature, in his desire to dissolve in it; after his vain dreams, flights of thought, ghostly illusions, he, like a drop of moisture, flows into the all-consuming sea of the universe. For the blind poet Abul-Al, there is no such reconciliation. Full of anguish and anger at the shame and insignificance, the limitations and darkness of life and the hopelessness of human fate, he, along with his predecessor and mentor, the poet Motanabbiy, who seemed to bequeathed to him to develop his inconsolable views, are already typical spokesmen for world sorrow. Christianity, with its morality of submissive suffering, the inevitability of evil and sin, the afterlife redemption, could not overcome the successively transmitted universal sadness. If in the Middle Ages it penetrated the sectarian poetry of the Catholic West, if the moods of morally agitated thought sometimes reflect the echoes of the bleak Buddhist morality that penetrated Europe in the religious and artistic sermon of the famous "Barlaam and Jehoshaphat" and similar works, - if in the poetry of the Middle Ages ( for example, in “Poor Heinrich” by Hartmann f. Aue) deeply mournful speeches are heard about the insignificance of life and the only power of death, “before which virtue, and courage, and baseness, and vice are equal”, then at the turn of the Renaissance in canzones, confessions, In the philosophical treatises of Petrarch we find the first sincere outpourings of world melancholy and dejection of life in the history of modern mankind, taedium vitae, from which the only salvation for the poet is in the mystic of love - "contempt for the light" and at the same time brotherly participation in people. Amid the flood of the liberating ideas of the Renaissance, which proclaimed renewal to the world, demolishing all the foundations of the rotten social, moral, and religious order, world sorrow did not subside, and Shakespeare manifested itself with extraordinary strength and depth. It breathes in his amazing sonnets - the autobiographical significance of which is undoubted - the outpouring of his thought through suffering. The experience of life, the sorrowful observation of the fate of truth and freedom, the triumph of evil, the depressing impressions of the social fall among the Elizabethan reaction caused the poet to have a broad, universal idea of the inexorable fate that destroys everything great and honest and merges all people into a helpless mass of victims of death, after which no resurrection no future life, a terrible already terrible opportunity to continue the torment of thought beyond the grave. One of the greatest examples of "lyrics of reflection" - the main, leading group of sonnets addressed to Shakespeare's close friend, gives an inconsolable and mournful confession of his anxieties, doubts, denials and condemnations. Entering the dramatic work of the poet, his humane melancholy, reflected at first in the speeches and judgments of such a renegade as the unsociable Jak (“As you wish”), is embodied in Hamlet. Combined with the reflection that torments him, the weakness of the will, the inability to take decisive action, it exceeds in intensity all these distinctive properties of him. Not a hesitant avenger for the honor of his father, not an angry accuser of the immorality and vulgarity of the musty court world, not a simulant of madness, sometimes turning under the influence of gnawing sorrow into his real tones, is dear to humanity in Hamlet, but inconsolable, powerless to cope with the onslaught of thoughts about the misfortune and insignificance of life world mourner. The highest expression of his mood is the scene in the cemetery, with the skull of the jester Iorik in his hands (the thoughts and themes in it are surprisingly similar to the motives of the lyrics of Omar Khayyam; the foundations of true world sadness are so common!). And the echoes of Hamlet's thoughts and generalizations, which at times seemed almost like the gospel of world sorrow, never faded in subsequent literature.
A new, even deeper and in its main results, it seemed, victorious revival, caused in the universal culture by the enlightenment movement of the 18th century, also could not overcome the primordial precepts of world melancholy, and (not to mention the profoundly sad "Nights" of Edward Jung), the pan-European epidemic of Wertherism, which was concurrent with the mighty deeds of the great army of encyclopedists, showed this in a number of modifications of the type of mourner, which was already becoming international. The combination of great personal grief and indignation of an unsatisfied soul with a difficult experience of the common fate of people and with contempt for reality, which for contemporaries constituted the charm of the hero of Goethe's novel, was not transmitted in the same degree his counterparts, who soon appeared in various literatures Europe (not to mention the many imitations in German literature); selfish pride unrecognized by people outstanding personality often lay at the basis of both violent pessimism and the challenge thrown to people and fate, and finally (as if bequeathed by Werther) suicide. But how much higher and in general human terms Goethe's mourner is more significant than those literary predecessors on whom Goethe, for all the subjectivity of his plan, considered it necessary to rely - the romantic heroes of Richardson and Rousseau - so the most important of his own descendants, the Italian Werther, Jacopo Ortiz, the main person in the novel of the fiery Italian patriot Hugo Foscolo, higher than his ancestor in terms of the strength and tragedy of human sympathy and deep sadness about the unrealizability of truth, freedom, and the public good. If Werther reflected in his views the dominant ideas of the militant "time of stormy aspirations" in Germany of the 18th century, then Ortis is the first literary reflection of that collapse of the ideals proclaimed by the Great French Revolution, which was beyond the strength for many of the sensitive witnesses of the turning point that re-established the dead foundations of the old order, which shattered the whole world of hopes. That was one of the epochs when, under the weight of the modern malady of the peoples, the growth of universal grief among individuals, which generalizes it for the whole life of mankind, is always especially strong. Not all, then very crowded, a group of "superfluous", disappointed, mentally broken people who appeared in literature with their inseparable companions, creative twins, was equally characteristic of the universality of the sorrow that oppressed them, even if they draped themselves gloomy and effectively with it, and did not only Senancourt with his "Obermann", but also Chateaubriand with the suffering shadow of Rene, hopelessly seeking salvation from the evils and misfortunes of people in the New World, submit, first of all, in pessimism to their painfully suffered failure of their personal life struggle, dissatisfaction with their brilliant claims, and posterity, sympathizers and imitators, of whom Chateaubriand found many in all literature, crowned the originator of this current of thought and feeling with the unsuitable crown of a sufferer for the world. Not Chateaubriand, but Byron, he deserves to be among the leaders of mankind at the beginning of the last century. With this great poet, world sorrow took on a new and extraordinary hue. The deep melancholy, strikingly early in his poetry, at the very entry into his life, even in youthful creativity, is widely developing under the influence of personal trials and struggles that turned his life into a tragedy, and the world tragedy of the peoples created by the Napoleonic wars, the widespread triumph of reaction, the invasion dark forces. In the “disappointment” and melancholy of such a wanderer between people as Childe Harold in the first two songs of the poem, the heavy sadness of the thinker oppressed by common life, anger and grief at the sight of the suffering of a number of peoples and the influence of the precepts of the past, which revealed to the traveler passing among you will destroy the once mighty states and civilizations, when his thought, through the distance of centuries, communicated with the worldly sorrow of the ancients, who mourned the same inevitable law of destruction. But with the sadness of Byron, together with a fighting, moving beginning, full of rebelliousness and defiance. Already from the lips of Harold, dejected by life, a wanderer in the southern outskirts of Europe, one can hear ardent appeals addressed to the oppressed peoples and calling them to win back their will. The shocks and insults endured by the renegade poet during the break with the fatherland will intensify both his fighting rebuff and oppressive grief. A sombre flight of fancy may take him to the creation of "Darkness", this vision last day the universe, the death of life, the death of nature and the omnipotent triumph of Darkness. Gnawing anguish and indignation at human fate can bring Manfred to loneliness, flight into nature, to a contemptuous challenge thrown in the face of death itself; in Cain the awakened human thought will be embodied, doomed to the eternal search for truth, light, truth, freedom and to the painful consciousness of the invincibility of evil - but discontent, protest, struggle at all costs against the human lot does not cease. IN last song"Childe Harold's" complaint addressed to mother earth is full of passionate bitterness and despair, but the invincibility of human thought is immediately proclaimed. "She is the last, the only bulwark of man." Immediately, a fervent declaration of faith in the final triumph of justice breaks out, and a vision of freedom sweeps by, “whose banner, torn, but still fluttering, is carried with stormy force against the wind, whose trumpet sound, even fading for a while, arouses excitement and anxiety, hope for better days." At the heart of Byron's world sorrow lies, in spite of everything in the world, something positive, the striving for the intended goal; the mourner lays down his soul for the fate of the oppressed peoples, and he himself perishes in the name of their freedom. In the same dark time, in the same country, for the good of which the great denier and great ascetic made so many sacrifices, world sorrow found in Leopardi, perhaps, an even more significant and profound expresser, who gave her both his poetic gift and the speculative powers of an outstanding philosopher . If we add to these two names Schopenhauer, who was then in Italy, who in his philosophical science era, the book "The World as Will and Representation", which appeared in 1818, raised pessimism to the meaning of the universal and suffering, misfortune - to the fatal, oppressive law, it will be found (as Schopenhauer also noted) that at the same time in Italy, which was often called then " land of the dead”, were compared by fate, not knowing each other, the three most important representatives of world sorrow. Her confession, suffered by Leopardi in a sad life experience, in painful searches, thoughts, requests, led him to the theory of misfortune (infelicita) that dominates humanity, to the opposition of eternity and the immensity of nature and the insignificance, transience of man, to irony over his claims and thoughts about happiness and immortality, when suffering, the horrors of life and death await him - the only thing that is true in the world, a deliverer from life, surrounded by the charm and lyricism of the poet. Sickly, frail, who did not meet with sympathy and understanding among people, in the immense readings of the amazing erudite from his youth, he succumbed to the influence of ancient and new pessimistic thinkers, he nevertheless survived a period of admiration, long past the greatness of the ancient world, found even in modern times, for example, in French Revolution, the revival of the noblest human aspirations, gave himself up to dreams of national revival Italy and its deliverance from the tyranny that the revolutionaries of the twenties aspired to in his fatherland. But the collapse of the liberation movement and the heavy twilight that engulfed all of Europe suppressed these dreams; personal life, broken, unsatisfied, oppressed; deep, it seemed, hopeless sadness took possession of consciousness. A cycle of incomparable power of thought and feeling lyric poems, a series of prose dialogues full of sad irony, reminiscent of the conversations of Lucian, and an innumerable wealth of “reflections” from the field of philosophy and literature, which make up the content of the posthumous (in our time and published in 7 volumes) collection “Mixes” (Zibaldone, as he called it Leopardi), remain monuments to the poet's unusually developed world sorrow. But, being one of its apostles, he nevertheless remained the herald of pure idealism. Living entirely in the realm of thought, throwing together with his Icelander (in a dialogue that brought him out in a dispute with personified Nature) cruel reproaches for the fact that she, without his will, introduced him into the life of the universe and just as senselessly takes him out of it, he saw in the human mass his comrades in misfortune, he would, it seems, wish to provoke a general fraternal alliance (alleanza fraterna) against the force responsible for world evil. Arguing that it is better to know nothing, to be nothing, not to exist at all, than to live, he could not forget about the oppression of the people, even in his last, most mournful period, he could write a caustic political satire against the union of tyrants who tormented Italy, and in bold, blasphemously daring dialogues he devoted himself to the struggle against the state, the old social order, church, dead science. Thus, his grief converged with seeming pessimism, almost the misanthropy of Byron, hiding in itself the makings of lofty, altruistic movements. "Stoic pessimism", at first under the strong influence of Byron and in accordance with Leopardi, was imbued with the philosophical poetry of Alfred de Vigny, which most expressed the mood of world sorrow in the new French literature. In the energetically expressed formulas, passing through the lyrics, dramas, Vigny's applied "Diary" (Journal d'un poete), there is a recognition of the insignificance and futility of all hopes, absolute ignorance and helplessness of human, painful life, "this gloomy accident between two eternities" (“Why else do we need hell? Don’t we have life?”). In its further development, based on the influence of Vigny's ideas, the French poetry of world sorrow came to the inconsolable lyrics of Louise Ackermann (Chocket), which connected the problems posed by German pessimistic philosophy, deeply assimilated by the author, the precepts of his poetic predecessors in this area, with a reflection of the broken hopes of his on personal happiness, the great losses he suffered and the oppressive spiritual loneliness. "Poésies philosophiques" (especially "Les Malheureux", "La Guerre", "L'Amour et la Mort" and "Le cri", a dying cry of despair, a cry of agony), with outbursts of rebellion and protest against the Creator-Executioner (" Promethée"), form a transition to mourning that engulfed the poetry of the Parnassians, Lecomte de Lisle, Sully Prudhomme, the last representatives of universal sadness in new French literature. The German contribution to the poetry of world melancholy at the same time is weaker than the scientific and philosophical trend in Germany, which could be expressed in the teachings of Schopenhauer and Eduard Hartmann. In deep melancholy Lenau, whom old time considered one of the outstanding Weltschmerz singers, for all the inconsolability of longing, the religion of suffering, the thirst for death, Buddhist peace in the midst of nature, there are too few “universal motives”, and a great reflection of a personal, ill-fated and shocked life, wounded by people, but also poisoned by psychosis. Captivating mournful sounds in Heine's poetry, which sometimes gave it a universal pessimistic mood, are only one of the sides in the complex, multifaceted nature of the poet, adjacent to the lively battles of sarcasm and denunciation, brilliant laughter, vigorous activity political fighter and publicist. Genuine groans of world sorrow were still heard in the new German lyrics. Full of despair and reproach to fate for their broken life and for the eternal human torments, the songs of the blind man Hieronymus Lorm and the pessimistic poetry of the German emigrant in America, Ferdinand f. Schmid, who became famous under the pseudonym of Dranmore, is one of the outstanding phenomena in a long scroll of ecumenical mourners. Each cultural nation introduced its representatives into it: from the Slavs Slovak entered it with the works of the most significant "Swiss" period of his, in which world sadness is complicated by the painfully endurable consciousness of the death of his native, Polish people, and Lermontov, the son of the heavy stagnation of Nicholas, with thoughts and aspirations, "borderless, like eternity", with longing for a heavenly homeland, his mysterious spiritual history, with a rebellion against a hated life and formidable divine power, perhaps the only one of all Russian poets, rising in his rebellious and sorrowful outpourings from personal suffering to universal, universal sorrow. An infinitely long chronicle of all kinds of manifestations of the primordial Weltsehmerz "a, from ancient East to the present day - of course, valuable material for the study of the "psychology of peoples" and the eternal world ideas that bind them.
Literature: Meyer, "Weltelend und Weltschmerz" (1872); Fierens-Gevaert, "La tristesse contemporaine" (1899); Donner, "Lord Byrons Weltanschauung" (1897); Levi, "Storia del pensiero di G. Leopardi" (1911); Baerlein, "The Diwan of Abu'l Ala" (1908); Nicolas, "Les quatrains de Khejam" (1867); Nestor Kotlyarevsky, "World sorrow at the end of the past and at the beginning of our century", 2nd edition. (1910); N. Storozhenko, “The Poetry of World Sorrow” (“From the Field of Science”, 1902); Sebastien Faure, World Sorrow. An Experience of Independent Philosophy” (Russian translation, Vilna, 1906).
Alexy Veselovsky.
« then there will be a great tribulation such as has not been from the beginning of the world until now, and never will be. And if those days had not been shortened, no flesh would have been saved; but for the sake of the elect those days will be shortened.”(Mat. 24:15-22).
Reducing the Great Tribulation for the sake of the elect
President Donald Trump came to power unpredictably, the answer must be sought in divine providence. America becomes a state that will resist the "beast" in the first half of the reign of his empire - 3.5 years. Reducing the time of the complete enslavement of the world by the "beast" - the Antichrist, will be up to half of its term - 42 months. The books of Daniel and the Revelation of John speak of military conflicts that will be in the first 3.5 years of the collegiate reign of the “beast”. After the Restrainer is taken from the earth, the trumpets of the Angels will proclaim the use of human weapons of mass destruction: Geophysical weapons (meteorological, ecological) that affect processes in the lithosphere, atmosphere and hydrosphere; electromagnetic; Biological and Nuclear. “This is the decree decreed for the whole earth, and here is the hand stretched out to all nations, for the Lord of hosts has decreed, and who can cancel it? His hand is stretched out, and who will turn it away?(Is. 14:26-27).
After the disasters of the "trumpets" on earth, the Angel said: "Your wrath has come and the time to judge the dead ... and to destroy those who destroy the earth» (Rev. 11:18). The eighth empire of the "beast" will be the restored and transformed Roman Empire - EurAsia. But there will be continents that will not from the beginning enter into this empire and oppose it. When the coalition of the king of the north undertakes the annexation to the south, he will be opposed by the navy of the west. “for at the same time the ships of Kittim will come with him; and he will lose heart, and return, and become angry at the holy covenant, and fulfill his intention, and again enter into agreement with the apostates from the holy covenant(Dan. 11:30).
"Kittim" from the city of "Kition" in Cyprus, which was settled by the descendants of Japheth - Europeans. Previously, ships from Cyprus were called Western. Trump's efforts to rearm the navy will bring Israel's protection from the Antichrist's premature invasion of Israel (Rev. 7:9-17). God has put Donald Trump, who not only encourages regular prayer in the White House, he issued a series of decrees expanding the rights of believers and restricting gender in the army, homosexuals and abortion. Trump, outlined the problem of the arbitrariness of the behind-the-scenes world government: «
transnational corporations, international banks, corrupt politicians
, seek to strengthen their influence in the world in order to earn trillions of dollars and dictate their will to other nations "
, - it sounded in a telecast with Alex Jones. It is obvious that the people of the planet are losing not only complex abstract ideas, but also the simplest technical skills. The degradation of a man, turned into a thoughtless sheep of a consumer society, has reached such limits that he simply ceases to be a man, dehumanizes at the biological level. The secret world government wants to have absolute power with a "license to kill" entire states, hold all the money and all the resources of the planet in their hands, and be gods. The world will accept a ruler who will give material and moral opportunities for people to realize their base passions. Therefore, the first repressions of the great tribulation, which the "beast" will arrange in his transformed Roman Empire - Eurasia, will not come to the USA in the first half of the seven-year reign.
After the cleansing from "unreliable - potential terrorists", in Eurasia - (the eighth, restored sixth - Roman world empire), probably in the confrontation of a number of countries and America, there will be a confrontation with the "beast" using weapons of mass destruction. After the sixth trumpet, there will be a third World War with the use of nuclear weapons, from which a third of the world's population will die. The final victory will be for the Antichrist, who, after a mortal wound, will be alive, will emerge from the abyss and will be clothed with the strength of the dragon himself. He will present himself as the messiah, kill two prophets and, to demonstrate his strength, will not allow them to be buried. Then the living will send arcs to a friend congratulatory photo from telephones, because two prophets tormented the inhabitants of the earth. “And when they have finished their testimony, the beast that comes out of the abyss will fight with them, and will overcome them, and will kill them, and will leave their corpses in the street of the great city, which is spiritually called Sodom and Egypt, where our Lord was also crucified. And [many] peoples and tribes and tongues and tribes will look at their corpses for three days and a half, and will not allow their corpses to be placed in tombs. And those who dwell on the earth will rejoice and be glad, and send gifts to one another, because these two prophets tormented those who dwell on the earth. But after three and a half days the spirit of life from God entered into them, and they both stood on their feet; and great fear fell upon those who looked upon them. And they heard a loud voice from heaven, saying to them, Come up here. And they ascended into heaven on a cloud; and their enemies looked at them. And in the same hour there was a great earthquake, and a tenth of the city fell, and seven thousand names of men perished in the earthquake; and the rest were seized with fear and gave glory to the God of heaven” (Rev. 11:7-13).
Revelation of the Lawless Antichrist
After the sixth trumpet - the third world, nuclear war, all states will say "peace and security", and all power will be transferred to one ruler - Antichrist, which will become a revelation of the "mystery of lawlessness" in the man of sin, the son of perdition. “then sudden destruction will come upon them, like childbirth [come on] by a woman in the womb, and they will not escape”(1 Thess. 5:3). After the adoption of world citizenship, the adoption of citizenship will become mandatory for all countries opposing before, including the United States. At this time, John saw “like a sea of glass mixed with fire; and those who conquered the beast and his image, and his mark and the number of his name ... and sing the song of Moses, the servant of God, and the song of the Lamb ... Righteous and true are Your ways, King of saints! Who will not fear You, O Lord, and glorify Your name? for You alone are holy. All nations will come and bow before You, for Your judgments have been revealed.”(Rev. 15:2-4). Judging by the fact that they sing the songs of Moses and Christ, this is the final gathering of Israel and all the peoples who saw the false Christ in the world ruler and did not bow to him. The rejection of the words of the prophets and their death, in which all those living on earth will rejoice, will mark the final rejection of God and the worship of the dragon, which will be the beginning of God's great wrath against the wicked world in seven bowls. Lawlessness of the Antichrist, during the last 42 months will be punished by the wrath of the seven bowls of God's judgment. “And that king will act according to his will, and will be exalted and exalted above every deity, and he will speak blasphemous things about the God of gods and will have success until wrath is done: for what is predestined will be fulfilled. And he will not think about the gods of his fathers, and he will not respect the desire of wives, or even any deity; for he will exalt himself above all. But in his place he will honor the god of fortresses, and he will honor this god, whom his fathers did not know, with gold and silver, and expensive stones, and various jewels.(Dan. 11:32-38).
The Antichrist will pretend to be God and sit in the temple. He will put his image on the wing of the temple, and he himself "He will sit in the temple of God as God, presenting himself as God"(2 Thess. 2:4), «
and on the wing [of the sanctuary] will be the abomination of desolation.” “And all who dwell on the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.”(Rev. 13:8). For many Jews, this will become an aversion from the false messiah and they will be expelled from the eastern part of the city (the old city where the temple will be located), the rest will hide in desert places. “Come, my people, enter your chambers and shut your doors behind you, hide yourself for a moment until the anger passes; for, behold, the Lord comes out of his dwelling to punish the inhabitants of the earth for their iniquity, and the earth will reveal the blood it has swallowed up and will no longer hide its slain.”(Is. 26:20,21).
Desecration of the city and the sanctuary
“And a part of the army will be set up for them, which will defile the sanctuary of power, and stop the daily sacrifice, and set up the abomination of desolation”(Dan. 11:31). “And he will enter into the most beautiful of the lands, and many regions will suffer and only Edom, Moab and most of the sons of Ammon will be saved from his hand.”(Dan. 11:41). “Behold, the day of the Lord is coming, and the spoils of you shall be divided among you. And I will gather all the nations to war against Jerusalem, and the city will be taken, and the houses will be plundered, and the wives will be dishonored, and half of the city will go into captivity; but the rest of the people will not be cut off from the city.”(Zech. 14:1-3). We are talking about the eastern part of Jerusalem, which will be proclaimed a sacred place for all peoples and the worship of the Antichrist. Jerusalem in its history passed from hand to hand more than forty times, so Satan directs all his forces to the place that God has chosen for Himself. “And it will be in all the earth, says the Lord, two parts of it will be destroyed, they will die out, and the third will remain on it. And I will bring this third part into the fire, and I will melt them as silver is melted, and I will refine them as gold is refined: they will call on my name, and I will hear them and say: "These are my people", and they will say: "The Lord My God!""(Zech. 13:8,9). “I will keep a small number of them from the sword, famine and plague, so that they will tell the peoples to whom they go about all their abominations; and they shall know that I am the Lord.”(Ezek. 12:16). “And they will be mine, says the Lord of hosts, my property in the day that I make, and I will have mercy on them, as a man has mercy on his son who serves him. And then you will again see the difference between the righteous and the wicked, between those who serve God and those who do not serve Him ... For, behold, the day will come, burning like an oven; then all the arrogant and ungodly will be like stubble, and the coming day will burn them up, says the Lord of hosts, so that it will not leave them root or branch. But for you who revere my name, the Sun of righteousness will rise and healing in its rays, and you will go out and leap like fatted calves; And you will trample on the wicked, for they will be dust under your feet on the day that I will make, says the Lord of Hosts.”(Mal. 3:17,18; 4:1-3)
