Yozning kechalari tushi - A Midsummer Nights Dream - Wikipedia

Ushbu maqola Shekspirning pyesasi haqida. Boshqa maqsadlar uchun qarang Yoz kechasi tushi (ma'nosiz ma'no).

To'rt peri inson shohiga va malikasiga duch keladigan boshqa peri yonida aylana bo'ylab raqsga tushishadi
Peri raqsi bilan Oberon, Titaniya va Puck tomonidan Uilyam Bleyk, v. 1786

Yoz kechasi tushi a komediya tomonidan yozilgan Uilyam Shekspir 1595/96 yilda. Asar Afinada bo'lib o'tdi va Teseus va Gippolitaning nikohi atrofida bir nechta pastki qismlardan iborat. Bir subplot to'rtta afinalik sevuvchilar o'rtasidagi ziddiyatni o'z ichiga oladi. Yana biri olti kishilik havaskor aktyorlar guruhi to'ydan oldin namoyish etishi kerak bo'lgan spektaklni mashq qilayotganini kuzatib boradi. Ikkala guruh ham odamlarni boshqaradigan va o'zlarining ichki hiyla-nayranglari bilan shug'ullanadigan perilar yashaydigan o'rmonda. Spektakl Shekspirning eng mashxur asarlaridan biri bo'lib, keng namoyish etilgan.

Belgilar

Uchastka

Hermiya va Helena tomonidan Vashington Allston, 1818

O'yin Dyukning to'yini nishonlash bilan bog'liq bo'lgan to'rtta o'zaro bog'liq syujetlardan iborat Teyus ning Afina va Amazon malika, Hippolyta, ular o'rmonzorda va mintaqada bir vaqtning o'zida o'rnatiladi Peri mamlakati, oy nuri ostida.

O'yin ochiladi Hermiya Lisandaga muhabbatli, otasiga chidamli Egeus uning turmush qurishini talab qiladi Demetrius, unga uylanish uchun kimni uyushtirgan. Helena, Hermiyaning eng yaxshi do'sti, qarag'aylar javobsiz u bilan Germiya bilan birga bo'lish uchun ajralgan Demetrius uchun. G'azablangan Egeus qadimgi Afinani chaqiradi qonun Dyuk Teseusdan oldin, qizi otasi tanlagan sovchi bilan turmush qurishi kerak, aks holda o'limga duchor bo'ladi. Tessus unga boshqa tanlovni taklif qiladi: umrbod iffat kabi rohiba ma'budaga sig'inish Diana.

Piter Kvins va uning hamkasblari Nik Bottom, Frensis Fleyta, Robin Starveling, Tom Snout va Qattiq Dyuk va qirolichaning to'yi uchun spektakl qo'yishni rejalashtirmoqdalar, "eng afsusli komediya va eng shafqatsiz o'lim Piramus va Bube ". Ayva personajlarning nomlarini o'qiydi va ularni o'yinchilarga sovg'a qiladi. Piramusning asosiy rolini o'ynayotgan Nik Bottom haddan tashqari g'ayratli va o'zini Tisbe, Arslon va Piramus obrazlariga taklif qilib boshqalarga hukmronlik qilishni xohlaydi. Shu bilan birga, Quince Bottom faqat Piramus rolini o'ynashi mumkin, deb ta'kidlamoqda, Bottom ham zolim bo'lib, ba'zi satrlarni o'qiydi. Erkles. Botinoning so'zlariga ko'ra, Gersog va Lordlar o'yinchilarga ega bo'lishlari uchun Gersoginya va xonimlarni qo'rqitish uchun Arslonni shu qadar dahshatli bajaraman. osilgan. Snugning ta'kidlashicha, u "o'qish sust" bo'lganligi sababli Arslonga muhtoj. Quince Snugni sherning roli "bo'kirishdan boshqa narsa emas" deb ishontiradi. Keyin behi o'z aktyorlariga "biz uchrashadigan Dyukning emanida" aytib uchrashuvni yakunlaydi.

Oberon va Titaniya janjallari tomonidan Jozef Noel Paton, 1849

Parallel uchastka chizig'ida, Oberon, peri qiroli va Titaniya, uning malikasi Afina tashqarisidagi o'rmonga kelgan. Titaniya Oberonga Tessus va Gippolitaning to'yida qatnashguncha u erda qolishni rejalashtirayotganini aytadi. Oberon va Titaniya bir-biridan ajralib qolishdi, chunki Titaniya unga hindistonlik berishdan bosh tortdi o'zgartirish Oberonga uning "ritsar" yoki "qo'chqor" sifatida foydalanish uchun, chunki bolaning onasi Titaniyaga sig'inadiganlardan biri bo'lgan. Oberon Titaniyaning itoatsizligini jazolamoqchi. U Robinni chaqiradi "Puck "Goodfellow, uning" aqlli va knavish sprite ", unga yordam beradigan guldan olingan sehrli sharbatni tayyorlashga yordam berish uchun"ishqsizlik "Kupidning o'qi bilan urilganda oqdan binafsha rangga aylanadi. Uyqudagi odamning qovoqlariga aralashma qo'llanilganda, u uyg'onganidan so'ng, ular birinchi bo'lib qabul qilgan tirik jonzotni sevib qoladi. U Puckga ko'rsatma beradi. u Titaniyani o'rmon hayvonini sevib qolishi va shu bilan uni kichkina hind bolasidan voz kechish uchun uyattirishi mumkin degan umid bilan gul: "Va men bu jozibani uning ko'zidan olib qo'yaman, deb uni boshqa o't bilan, / men uni o'z sahifasini ochib beraman. "

Hermiya va Lisandr Tessusdan qochish umidida o'sha o'rmonga qochib ketishdi. Demetriusning sevgisini qaytarishni istagan Helena, Demetriyga rejasi haqida aytib beradi va u Germiyani topishga umid qilib, ularga ergashadi. Helena doimo Demetriusga ilgarilab boradi va uni Germiyadan ko'ra ko'proq sevishini va'da qiladi. Biroq, u uni shafqatsiz haqorat bilan rad etadi. Buni kuzatgan Oberon Puckga afinalik yigitning ko'z qovog'iga guldan sehrli sharbatning bir qismini yoyishni buyuradi. Buning o'rniga Puck Lizandrni Demetrius bilan xatoga yo'l qo'ydi, aslida u oldin ham ko'rmagan va sharbatni uxlab yotgan Lizandrga boshqaradi. Xelena unga duch kelib, uning o'likmi yoki uxlab yotganligini aniqlashga urinayotganda uni uyg'otdi. Ushbu voqeadan so'ng, Lisander darhol Xelenani sevib qoladi. Xelen, Lisandr unga aldab o'ynayapti deb o'ylar ekan, orqasidan Lisandr bilan qochib ketdi. Germiya uyg'onganida, Lisandrenning ketganini ko'rdi va uni topish uchun o'rmonga chiqib ketdi. Oberon Demetrius hali ham Germiyani kuzatayotganini ko'radi, u Demetri Lisandrni o'ldirgan deb o'ylaydi va g'azablanmoqda. Demetrius uxlaganda, Oberon Puckni Helenani olish uchun yuboradi, u esa Demetriusning ko'zlarini maftun etadi. Uyg'onganidan keyin u Helenani ko'radi. Endi, ikkalasi ham Helenani yaxshi ko'rishadi. Biroq, u ikki sevgilisi uni mazax qilayotganiga amin, chunki uni avvallari ham sevishmagan. Germiya Lisandrni topib, nega uni tashlab ketganini so'raydi, ammo Lisandr hech qachon Germiyani sevmasligini, faqat Xelenani sevishini aytadi. Germiya Xelenani Lisandrni undan o'g'irlashda ayblamoqda, Xelena esa Germiya ikki kishiga qo'shilib uni masxara qilganiga ishonadi. Germiya Xelenaga hujum qilmoqchi, ammo ikkala odam Xelenani himoya qilmoqda. Hermiyaning borligidan charchagan Lisandr uni haqorat qiladi va ketishini aytadi. Lisander va Demetrius kimning Helenaga bo'lgan muhabbati kattaroq ekanligini isbotlash uchun duel uchun joy izlashga qaror qilishdi. Ikkala ayol o'z yo'llari bilan ketmoqdalar, Xelen Afina va Germiyaga etib borishga umid qilib, Lisandrning jarohat olishiga yoki o'ldirilmasligiga ishonch hosil qilish uchun erkaklarni ta'qib qildi. Oberon Puckga Lisander va Demetriuslarni bir-birini ta'qib qilmasliklarini va Lisandrdan jozibani olib tashlashlarini buyurdi, shunda Lisand Germiyani sevishga qaytishi mumkin, Demetrius esa Helenani hech kim bo'lib o'tgan voqealarni eslamagan holda sevishni davom ettiradi. orzu.

Puck, Titania va Bottom rasmlari Yoz kechasi tushi III akt, II sahna tomonidan Charlz Buxel, 1905

Ayni paytda, Kvinsi va uning oltita mardikachilar guruhi ("qo'pol" mexanik ", ularni Puck ta'riflaganidek) o'zlarining spektakllarini namoyish etishni kelishib oldilar Piramus va Bube Titusning to'yi va Titaniyaning uyi yaqinidagi o'rmonga kirish uchun kamon, ularning mashqlari uchun. Ayva aktyorlarni spektakl mashqlarida boshqaradi. Pastki qismni Puck ko'rdi, u (uning ismini a uchun boshqa so'z deb atash.) kurtka ) boshini a ga aylantiradi eshak. Bottom keyingi qatorlariga qaytganida, boshqa ishchilar dahshatdan qichqirmoqdalar: Ular Bottomni chalkashtirib yuborganliklari sababli, ular o'zlarini xayvonsiz deb da'vo qilishadi. Do'stlarini kutishga qaror qilib, u o'zini o'zi kuylashni boshlaydi. Titaniya, sevgi iksirini qabul qilib, Bottomning qo'shig'idan uyg'onadi va darhol unga oshiq bo'ladi. U uni o'zining va perilarining diqqat-e'tiborlari bilan dabdabali qiladi va shu sadoqat holatida bo'lganida, Oberon o'zgartirish bola. Maqsadlariga erishgandan so'ng, Oberon Titaniyani ozod qiladi, Puckga eshakning boshini Bottomdan olib tashlashni buyuradi va hamma narsani tartibga soladi, shunday qilib Helena, Germiya, Demetrius va Lisandrlar uyg'onganlarida tush ko'rganlariga ishonishadi. Puck Lisander va Demetriusni ovozlarini taqlid qilib, ularni bir-biridan uzoqlashtirish orqali Xelenaning sevgisi uchun kurashishdan chalg'itadi. Oxir-oqibat, to'rttasi ham o'zlarini allanada uxlab yotgan holda topishadi. Ular uxlab qolishgach, Puck yana Lissandrga muhabbat iksirini o'tkazadi va yana Hermiyaga bo'lgan sevgisini qaytaradi va ertalab hammasi yaxshi bo'lishini da'vo qiladi.

Keyin parilar g'oyib bo'lishdi va Teseus va Gippolitalar sahnaga, erta tongda ov paytida kelishdi. Ular oshiqlarni hanuzgacha soyada uxlab yotganlarini topishadi. Ular sevuvchilarni uyg'otishadi va Demetri endi Germiyani yaxshi ko'rmaydi, Tessus Egeusning talablarini ortiqcha bajaradi va guruh to'yini tashkil qiladi. Sevishganlar dastlab ular hali ham tushida ekanliklariga ishonishadi va nima bo'lganini eslay olmaydilar. Sevishganlar tungi voqealar tush bo'lishi kerak deb qaror qilishdi. Ular chiqib ketgandan so'ng Bottom uyg'onadi va u ham "inson aqlidan o'tgan" tushni boshdan kechirgan bo'lishi kerak degan qarorga keladi.

Kvinening uyida u va uning aktyorlar jamoasi Bottom yo'qolganidan xavotirda. Quince, Bottom Piramusning bosh rolini egallashi mumkin bo'lgan yagona odam deb kuyinadi. Pastki qismi qaytib keladi va aktyorlar "Piramus va Bube" ni kiyishga tayyorlanadilar.

Afinada, Teseusda, Gippolitada va sevuvchilar olti ishchining chiqishlarini tomosha qilishadi Piramus va Bube. Ijrochilar o'z rollarini ijro etishlari shunchalik dahshatdiki, mehmonlar xuddi komediya bo'lishi kerakligi kabi kulishadi va hamma yotoqxonada nafaqaga chiqadi. Shundan so'ng, Oberon, Titaniya, Puck va boshqa parilar kirib, uyga va unda yashovchilarga omad bilan duo qiladilar. Boshqa barcha belgilar ketgandan so'ng, Puck "tuzatishlarni tiklaydi" va nima ekanligini taklif qiladi tomoshabinlar tajribali shunchaki orzu bo'lishi mumkin.

Manbalar

Yoz kechasi tushi akt IV, sahna I. Rasmdan o'yma Titaniya va Bottom tomonidan Genri Fuseli, 1796 yilda nashr etilgan

Aynan qachon bo'lganligi noma'lum Yoz kechasi tushi yozilgan yoki birinchi bo'lib ijro etilgan, ammo dolzarb havolalar va ishora asosida Edmund Spenser "s Epitalamion, bu odatda 1595 yil yoki 1596 yil boshida sanaladi. Ba'zilar bu asar aristokratik to'y uchun yozilgan bo'lishi mumkin (masalan, Elizabeth Carey, Lady Berkeley ), boshqalar buni yozilgan deb taxmin qilishadi Qirolicha nishonlash bayram kuni ning Seynt Jon, ammo bu nazariyani qo'llab-quvvatlovchi dalillar mavjud emas. Qanday bo'lmasin, u da amalga oshirilgan bo'lar edi Teatr va keyinroq, Globus. Garchi bu avvalgi asarning tarjimasi yoki moslashuvi bo'lmasa-da, kabi turli xil manbalar Ovid "s Metamorfozalar va Chaucer "Ritsarning ertagi "ilhom sifatida xizmat qildi.[1] Jon Tvinning so'zlariga ko'ra, o'rmonda sud jarayonini boshdan kechirayotgan to'rt oshiqning pyesasi syujeti "riff" sifatida mo'ljallangan Der Busant, a O'rta yuqori nemis she'r.[2]

Doroteya Kehlerning so'zlariga ko'ra, yozish davri 1594 yildan 1596 yilgacha joylashtirilishi mumkin, demak Shekspir allaqachon tugatgan Romeo va Juliet va hali ham o'ylab yurgan edi Venetsiya savdogari. Spektakl muallifning o'rtalarida, Shekspir asosiy e'tiborni shu davrga bag'ishlagan davrga tegishli lirika uning asarlaridan.[3]

Sana va matn

1600 yilda bosilgan birinchi kvartodan sarlavha sahifasi

O'yin sahnaga kiritilgan Ro'yxatdan o'tish ning Stantsiyalar kompaniyasi 1600 yil 8 oktyabrda kitob sotuvchisi tomonidan Tomas Fisher, kim nashr etgan birinchi kvarto o'sha yili nashr qilindi.[4] A ikkinchi kvarto tomonidan 1619 yilda bosilgan Uilyam Jaggard, uning bir qismi sifatida Soxta folio.[4] Keyinchalik ushbu asar bosma nashrda paydo bo'ldi Birinchi folio 1623 yildagi sarlavha sahifasi 1-savol 1600 yilgacha ushbu spektakl "har doim jamoat tomonidan namoyish qilingan" deb aytilgan.[5] Ishonch bilan ma'lum bo'lgan birinchi spektakl 1604 yil 1-yanvarda Sudda bo'lib o'tdi.

Mavzular va motivlar

Sevuvchilarning saodati

Yilda Qadimgi Yunoniston, ning nasroniy bayramlari yaratilishidan ancha oldin Avliyo Ioann kuni, yoz kunlari bilan belgilandi Adoniya, o'limi munosabati bilan motam uchun festival Adonis, ma'budaning sadoqatli o'lik sevgilisi Afrodita. Ga binoan Ovid metamorfozalari, Afrodita etim chaqaloq Adonisni olib ketdi yer osti dunyosi tomonidan tarbiyalangan Persephone. U chiroyli yigit bo'lib o'sdi va Afrodita uni qaytarib olish uchun qaytib kelganida, Persephone uni qo'yib yubormoqchi emas edi. Zevs Adonisga yilning uchdan bir qismini Persephone bilan, yilning uchdan bir qismini Afrodita bilan, qolgan uchdan birini u tanlagan joyda berish orqali nizoni hal qildi. Adonis yilning uchdan ikki qismini o'zining paramouri Afrodita bilan o'tkazishni tanladi. Cho'chqa bosganidan keyin u sevgilining quchog'ida qon ketib o'ldi. Mifologiyada ma'lum gullarning rangini Adonis yoki Afrodita qoni bilan bo'yash bilan bog'laydigan turli xil hikoyalar mavjud.

Venera va Adonis haqidagi voqea Elizabethlar uchun yaxshi tanish edi va ko'plab asarlarga ilhom berdi, shu jumladan Shekspirning o'zining juda mashhur rivoyat she'ri, Venera va Adonis, vabo tufayli London teatrlari yopiq bo'lgan paytda yozilgan. U 1593 yilda nashr etilgan.[6]

Tesius va Gippolitaning to'yi va adashganlar va Titaniya va Bottom, hattoki doimiy aktyorlar truppasi ham muhabbatning turli jihatlarini (va shakllarini) modellashtiradi.

Karnaval

Ikkala Devid Uayls ham London universiteti va Garold Bloom ning Yel universiteti mavzusida ushbu asarni o'qishni qat'iyan ma'qulladilar Karnaval, Bacchanaliya va Saturnaliya.[7] 1998 yilda yozgan Devid Uayls quyidagilarni ta'kidlagan edi: "Mening tahlillarim uchun boshlang'ich nuqta biz duch keladigan taklif bo'ladi Yoz kechasi tushi matn sifatida u tarixiy jihatdan aristokratik karnavalning bir qismi bo'lgan. Bu to'y uchun yozilgan va to'y kechasining bayram tuzilishining bir qismi. Keyingi oylarda jamoat teatrida spektaklni ko'rgan tomoshabinlar aristokratik festivalning vikari ishtirokchilariga aylandilar, ular jismonan chetlashtirildi. Mening maqsadim bu o'yin tarixiy jihatdan o'ziga xos yuqori sinf bayrami bilan qanchalik chambarchas bog'liqligini namoyish etish bo'ladi. " [8] Uayls 1993 yilda ushbu asar Keri-Berkli to'yini nishonlash uchun yozilgan deb ta'kidlagan. To'y sanasi merosxo'rni homilador qilish uchun juda mos bo'lgan Venera va yangi oyning birlashishiga to'g'ri keldi.[9]

Sevgi

Hermiya va Lisandr tomonidan Jon Simmons (1870)

Devid Bvington asar muhabbatning qorong'u tomonini ifodalaydi, deb ta'kidlaydi. Uning yozishicha, parilar sevishganlarni adashtirib, malika Titaniyaning ko'zlariga muhabbat iksirini surib, uni eshakka oshiq bo'lishga majbur qilish orqali muhabbat nurini sochadi.[10] O'rmonda ikkala juftlikni ham muammolar kutmoqda. Germiya va Lisandrni ikkalasi Puck bilan uchrashishadi, u o'rmondagi to'rtta sevishganni adashtirib, asarda biroz kulgili yengillik yaratadi. Shu bilan birga, asarda jiddiy mavzularga ham ishora qilingan. O'yin oxirida Gippolita va Tese baxtli turmush qurdilar, baxtsiz sevishganlar - Pyramus va Tisbe haqidagi spektaklni tomosha qiladilar va bundan zavqlanib, kulish imkoniyatiga ega bo'ladilar.[11] Helena va Demetrius ikkalasi ham sevgining qorong'u tomonlarini unutishadi, o'rmonda sodir bo'lgan voqealar haqida umuman bilishmaydi.

Vaqt bilan bog'liq muammo

Asarning ssenariysi bo'yicha tortishuvlar mavjud, chunki dastlab Tessus tomonidan "to'rtta baxtli kun boshqa oyni olib keladi" deb keltirilgan.[12] Yog'och epizodi keyinchalik oysiz kechada sodir bo'ladi, ammo Lysandrning ta'kidlashicha, tunda ular juda ko'p yorug'lik paydo bo'ladi, chunki o't ustidagi shudring suyuq marvaridlar kabi porlaydi.[13] Bundan tashqari, keyingi sahnada Kvinsi oy nurida mashq qilishlarini aytmoqda,[14] bu haqiqiy chalkashliklarni keltirib chiqaradi. Ehtimol, tunda Oy botib, Lissandrga oy nurida qochib ketishiga va aktyorlarning mashq qilishlariga, so'ngra yog'och epizodi oy nurisiz sodir bo'lishiga imkon beradi. Tessusning bayonotini "keyingi oygacha to'rt kun" ma'nosida ham talqin qilish mumkin. Yana bir imkoniyat shundaki, har oyda ketma-ket to'rt kecha borligi sababli, oy osmonda quyoshga yaqin bo'lganligi sababli (yangi oy paydo bo'lishidan ikki kecha, keyin unga ergashgan ikkitasi). ushbu uslub sehrli imkoniyatlarga to'la "oyning qorong'i" davrini ko'rsatishi mumkin. Buni Gippolitaning ochilish satrlari yana qo'llab-quvvatlaydi: "Va keyin osmonda yangi egilgan kumush kamonga o'xshash oy bizning tantanalarimiz kechasini ko'radi."; yupqa yarim oy shaklidagi oy yangi oyning har oy osmonga qaytishining alomatidir. Asar, shuningdek, yozning Yozgi oqshomini bilan birlashtirgan 1-may kuni; halokat signali, vaqt va fasllarning chalkashligi g'oyasini ilgari surish. Buni Tseusning ba'zi uyqusiragan yoshlarga nisbatan "May oyini o'tkazishini" sharhlashi tasdiqlaydi.[15]

Shaxsiy o'ziga xoslikni yo'qotish

Edvin Landseer, Yoz kechasi tushidagi sahna. Titaniya va Bottom (1848)

Moris Xant, ingliz tili kafedrasi kafedrasi Baylor universiteti, "spektakl parilari bilan bog'liq bo'lgan yoqimli, giyohvandlik orzusi" ni yaratishga imkon beradigan xayoliylik va haqiqat xususiyatlarining xiralashganligi haqida yozadi.[16] Ushbu mavzuni ta'kidlab, hatto sahna ko'rinishida ham Shekspir o'quvchi ongini ertak dunyosining fantastik haqiqati va uning voqealarini qabul qilishga tayyorlaydi. Bu, shuningdek, spektaklda syujet ziddiyatlari yuzaga keladigan o'q bo'lib tuyuladi. Hunt hikoyada markaziy ziddiyatga olib keladigan shaxsiyatning buzilishi ekanligini ta'kidlaydi.[16] Bu Oberon va Titaniya o'rtasidagi o'zaro munosabatlarda boshqasini tanimaslikka asoslangan janjal bo'lib, voqeaning qolgan dramasini qo'zg'atadi va bezovtalanish sababli boshqa sevuvchilarning birlashishini xavfli qiladi. Ertaklar bahsidan kelib chiqqan tabiat.[16] Xuddi shunday, bu aniqlanmagan va farqlanmagan narsa ham Puckni o'rmonda sevuvchilarning bir to'plamini boshqasiga adashishiga olib keladi, bu esa Demetrius o'rniga Lusanderning ko'ziga gul sharbatini qo'yadi.[16]

Marksist olim va tarixchi Viktor Kiernan ushbu o'ziga xoslikni yo'qotish aynan muhabbat uchun sodir bo'lishi va shunga mos ravishda individual belgilarning azoblanishiga olib kelishi haqida yozadi: "Bu aql-idrok odamlarni hayratda qoldirgan muhabbatning ko'proq ekstravant dini edi. mantiqsiz va ehtimol uning akolitlariga shubhali ta'sir ko'rsatishi mumkin. "[17] Uning fikricha, spektakldagi shaxsiyatlar shunchalik yo'qolgan emas, chunki ular bir-biriga aralashgan tumanning turini yaratib, ularni ajratish deyarli imkonsiz bo'lib qoladi. Bunga o'rmon ichidagi g'alati dunyo bilan kurashish vositasi sifatida belgilar o'rtasidagi yangi va ko'proq amaliy aloqalarni o'rnatish istagi, hatto Titaniya va Bottom o'rtasidagi qisqa muhabbat singari xilma-xil va haqiqatdan ham aftida bo'lgan munosabatlarda: "Bu to'lqin kuchi edi munosabatlarga energiya beradigan ushbu ijtimoiy ehtiyoj. "[18]

Estetika bo'yicha olim Devid Marshal ushbu mavzuni yanada o'ziga xosligini yo'qotish mexanikani tavsiflashda va ularning boshqa o'ziga xosliklarini taxmin qilishda to'liqligini ta'kidlash bilan ta'kidlaydi. Aktyorlik truppasining kasblarini tavsiflashda u "Ikkita qurish yoki yig'ish, ikkitasi tuzatish va ta'mirlash, biri to'qish va bittasi tikish. Barchasi ajratilgan narsalarni birlashtiradi yoki ijaraga olingan, singan yoki quyoshga botgan narsalarni birlashtiradi" deb yozadi.[19] Marshalning fikriga ko'ra, bu individual identifikatsiyani yo'qotish nafaqat o'ziga xos xususiyatlarni xiralashtiradi, balki jamiyatda paydo bo'lgan yangi o'ziga xosliklarni yaratadi, bu Marshalning ta'kidlashicha, Shekspirning sevgi va nikoh haqidagi fikrlarini biroz tushunishga olib kelishi mumkin. Bundan tashqari, mexaniklar ushbu mavzuni tushunishadi, chunki ular Piramus va Bubening korporativ ijrosi uchun alohida qismlarini olishadi. Marshalning ta'kidlashicha, "Aktyor bo'lish - bu ikki barobarga bo'lish va bo'linish, o'zini ikki qismda kashf etish: ikkalasi ham o'zi va o'zi emas, ham qismi, ham qismi emas".[19] Uning so'zlariga ko'ra, mexaniklar buni tushunishadi va har bir belgi, xususan, sevuvchilar orasida, guruh yoki juftlikning ko'proq foydasi uchun individual identifikatorni qo'yish hissi bor. Voqealarni jimgina harakatga keltiradigan narsa shundaki, o'z shaxsiyligini yo'qotish va boshqasini sevishda o'ziga xoslikni topish istagi Yoz kechasi tushi. Motivatsiyaning asosiy tuyg'usi sifatida bu istak hatto dekorativ tasvirlarda va voqeaning umumiy kayfiyatida ham namoyon bo'ladi.[19]

Aniq bo'lmagan shahvoniylik

Peri malikasi Titaniyaning uyg'onishi

O'zining "Preposterous zavqlari: Queer nazariyalari va Yoz kechasi tushi ", Duglas E. Grin asarning matnida topilgan muqobil jinsiy hayotning mumkin bo'lgan talqinlarini, o'yin yozilgan paytda madaniyatning ta'riflangan ijtimoiy axloqlariga mos ravishda o'rganadi. Uning yozishicha, uning inshosi "qayta yozmaydi (izlamaydi) Yoz kechasi tushi geylar o'yinlari sifatida, lekin aksincha uning ba'zi "gomerotik belgilarini" o'rganadi ... bu Shekspir komediyasida "qirg'iy" ning buzilishi va otilishi lahzalari. "[20]

Grin Shekspirni "jinsiy radikal" deb hisoblamaydi, lekin bu asar "tsivilizatsiyaning noroziligi" vositachisi yoki muzokara olib boradigan "topsi-turvy dunyo" yoki "vaqtinchalik ta'til" ni ifodalaydi, bu esa hikoyaning xulosasida yaxshilab hal qilindi. , haqiqiy hayotda shunchalik chiroyli echim topmang.[21] Grin "sodomitik elementlar", "homerotizm "," lezbiyanizm "va hattoki" majburiy heteroseksualizm "- bu birinchi ishora Oberonning Titaniyaning o'zgaruvchan palatasiga havasi bo'lishi mumkin - bu hikoyada" erta zamonaviy Angliya madaniyati "kontekstida ko'rib chiqilishi kerak. "kulgili shaklning estetik qat'iyligi va hukmron tartibdagi siyosiy mafkuralar".[21] Hikoyadagi noaniq shahvoniylik va gender ziddiyatlari aspektlari Shirli Garner va Uilyam V. Barcha belgilarni erkaklar ijro etgan bo'lsa-da.[22][23]

Feminizm

Yozning arafasi tomonidan Edvard Robert Xyuz v. 1908 yil

Erkaklar ustunligi - bu asarda topilgan mavzuli elementlardan biri. Yilda Yoz kechasi tushi, Lizandr va Germiya Teseus yoki Egeus qonunlariga kirmaydigan bir kecha uchun o'rmonga qochib ketishadi. Afinaga kelgandan so'ng, juftliklar turmush qurdilar. Nikoh ayollar uchun eng katta ijtimoiy yutuq sifatida qaraladi, erkaklar boshqa ko'plab buyuk ishlarni qilishlari va ijtimoiy tan olinishi mumkin.[24] Yilda Imperator ovozi, Louis Montrose, Elizabet madaniyati bilan bog'liq ravishda komediyada mavjud bo'lgan erkak va ayol jinsi rollari va me'yorlariga e'tibor qaratmoqda. Uch kishilik to'yga murojaat qilib, u: "Bayramona xulosa Yoz kechasi tushi Amazon jangchilari, egalikkor onalari, itoatsiz xotinlari va qasddan qilingan qizlari lordlar va erlar nazorati ostiga olinadigan ayollik mag'rurligi va qudrati jarayonining muvaffaqiyatiga bog'liqdir. "[25] Uning so'zlariga ko'ra, nikohni tugatish - bu ayol ustidan hokimiyat otadan erga qo'llarni qanday o'zgartirishi. Gullar va shahvoniylik o'rtasida aloqa o'rnatiladi. Montrose Oberon tomonidan ishlatilgan sharbatni hayz ko'rish qoni hamda "bokira qizlar tomonidan to'kilgan jinsiy qon" ning ramzi deb biladi. Hayz ko'rish natijasida qon ayolning kuchini ifodalasa, birinchi jinsiy aloqa natijasida qon erkakning ayollarga nisbatan kuchini anglatadi.[26]

Patriarxal nazorati mavjud bo'lmaganda, asarda fikrlar mavjud. Uning kitobida Displey yoqilgan, Leonard Tennenhouse bu muammoni Yoz kechasi tushi "hokimiyat arxaikaga aylandi" degan muammo.[27] Afina qonuni, agar qizi otasining irodasini bajarmagan bo'lsa, o'lishi kerak. Tennenxaus Afinadagi Teseusning patriarxal boshqaruvini Oberon karnavalistik Faeri dunyosiga ziddir. Peri mamlakatlaridagi tartibsizlik Afina dunyosiga to'liq qarshi. Uning ta'kidlashicha, karnaval va festival paytida erkaklar kuchi buziladi. Masalan, o'rmondagi to'rt oshiq bilan nima sodir bo'lganligi va Bottomning tushi Tessusning siyosiy tartibiga zid bo'lgan betartiblikni anglatadi. Biroq, Tessus sevishganlarni itoatsizligi uchun jazolamaydi. Tennenxausning fikriga ko'ra, sevishganlarni kechirish bilan u ikki xil hokimiyat ovozini yaratib, patriarx (Egeus) va monarx (Teseus) qonunlarini ajratib qo'ygan. Buni vaqt bilan taqqoslash mumkin Yelizaveta I, unda monarxlar ikki tanaga ega bo'lgan: tanasi tabiiy va tanasi siyosiy. Tennenxausning aytishicha, Elisabetning vorisligi o'zi ham patriarxning ovozini, ham monarxning ovozini ifodalaydi: (1) toj unga o'tishi kerakligi va (2) uning qirolning qizi ekanligi haqidagi otasining irodasi. .[28]

Tanqid va talqin

Tanqidiy tarix

17-asr

Samuel Pepys, asarga ma'lum bo'lgan eng qadimgi sharhlarni yozgan, topildi Yoz kechasi tushi "hayotimda ko'rgan eng bema'ni kulgili o'yin" bo'lish.[29]

Doroteya Kehler asrlar davomida asar tanqidini izlashga urindi. U tanlagan eng dastlabki tanqid - bu 1662 yillik kundalik yozuv Samuel Pepys. U ushbu asarni "men hayotimda ko'rgan eng bema'ni kulgili spektakl" deb topdi.[29] Biroq, u "ba'zi yaxshi raqslar va chiroyli ayollar bor edi, bu mening zavqim edi", deb tan oldi.[29]

Spektakl haqida fikr bildirgan keyingi tanqidchi bo'ldi Jon Drayden, 1677 yilda yozgan. U savol bilan band edi parilar ular mavjud bo'lmaganligi sababli, teatr o'yinlarida tasvirlangan bo'lishi kerak. U shoirlarga mavjud bo'lmagan, ammo undan kelib chiqadigan narsalarni tasvirlashga ruxsat berish kerak degan xulosaga keldi ommaviy e'tiqod. Parilar ham xuddi shunday cho'chqalar va favqulodda ta'siri sehr. Ushbu fikrga asoslanib, Drayden uchta fantastik spektaklning mohiyatini himoya qildi: Yoz kechasi tushi, Tempest va Ben Jonsonniki Jodugarlarning masjidi.[29]

18-asr

Charlz Gildon 18-asrning boshlarida ushbu asarni chiroyli aks ettirishlari, tavsiflari, taqlidlari va mavzulari uchun tavsiya qilgan. Gildon Shekspir asarlaridan ilhom oladi deb o'ylardi Ovid va Virgil va ularni asl nusxada o'qiy olishini Lotin va keyingi tarjimalarda emas.[29]

Uilyam Duff, 1770-yillarda yozgan, shuningdek, ushbu o'yinni tavsiya qilgan. U g'ayritabiiy tasvirni zaif tomonlari emas, balki Shekspirning kuchli tomonlari qatorida his qilgan. U, ayniqsa, parilarning she'riyatiga va zukkoligiga, undagi misraning sifatiga yuqori baho berdi.[29] Uning zamondoshi Frensis janoblar, Shekspirning muxlisi, bu asarni juda kam qadrlagan. U asarning she'riyati, xarakteristikasi va o'ziga xosligi uning kuchli tomonlari ekanligini, ammo uning asosiy zaif tomonlari "puerile" syujeti ekanligini va voqealar g'alati aralashmasidan iborat ekanligini his qildi. Voqealarning bir-biriga bog'lab qo'yilishi Gentlemanga majburan tuyuldi.[30]

Edmond Malone Shekspir olimi va 18-asr oxiri tanqidchisi ushbu spektaklda yana bir taxmin qilingan nuqsonni topdi bezak. U "yanada yuksak obrazlar" (Afina aristokratlari) ularning ostidagi kishilar manfaatlariga bo'ysunishini aniqladi. Boshqacha qilib aytganda, quyi toifadagi qahramonlar betakrorlaridan kattaroq rol o'ynaydi va ularga soya soladi. U buni yozuvchining jiddiy xatosi deb topdi. Malone bu spektakl Shekspirning erta va pishmagan asari bo'lishi kerak, demak, keksa yozuvchi yaxshi biladi deb o'ylagan. Malonening asosiy argumenti klassizm uning davri. Uning fikriga ko'ra aristokratlar rivoyatda ko'proq e'tibor olishi va quyi sinfga qaraganda muhimroq, taniqli va yaxshiroq bo'lishi kerak edi.[31]

19-asr

Uilyam Hazlitt o'qishni afzal ko'rdi Yoz kechasi tushi uni tomosha qilish orqali sahnada harakat qildi.

Klerning so'zlariga ko'ra, XIX asrning muhim tanqidlari 1808 yilda boshlangan Avgust Vilgelm Shlegel. Shlegel birlikni bir nechta syujet chizig'ida sezgan. Uning ta'kidlashicha, eshakning boshi tasodifiy o'zgarish emas, balki Bottomning asl mohiyatini aks ettiradi. U Pyramus va Thisbe haqidagi ertakni a deb aniqladi burlesk afinalik sevuvchilarning.[31] 1817 yilda, Uilyam Hazlitt sahna asaridan ko'ra asarni yozma asar sifatida yaxshiroq deb topdi. U asarni "yoqimli fantastika" deb topdi[31] ammo sahnalashtirilganda, u zerikarli holatga keltiriladi pantomima. U she'riyat va sahna bir-biriga to'g'ri kelmaydi degan xulosaga keldi.[31] Kler bu izohni Hazlitt uchun sahnalashtirilgan spektaklning haqiqiy emasligidan ko'ra, teatrlashtirilgan sahna asarlari sifatidan dalolat beradi, deb hisoblaydi. Uning ta'kidlashicha, 1840-yillarga qadar ushbu spektaklning barcha sahna asarlari asl matnga xiyonat qilgan moslamalar edi.[31]

1811-1812 yillarda, Samuel Teylor Kolidj ushbu spektaklga nisbatan ikki tanqidiy fikrni bildirdi. Birinchisi, butun o'yinni a sifatida ko'rish kerak edi orzu qilish. Ikkinchidan, Helena Germiyaga "noshukur xiyonat" qilganlikda aybdor. U buni yo'qlikning aksi deb o'ylardi tamoyillar erkaklarnikiga qaraganda ko'proq ehtiros va moyillikka ergashadigan ayollarda. Uning fikriga ko'ra, ayollar axloqqa nisbatan ozroq nafratlanishadi yovuzlik garchi ular uning tashqi oqibatlari bilan bog'liq bo'lsa ham. Kolidj, ehtimol, tanishtirgan ilk tanqidchi bo'lgan jins ushbu asarni tahlil qilish uchun masalalar. Kler Helena haqidagi fikrlarini Kolodjning o'ziga xos belgisi sifatida rad etadi noto'g'ri fikr, Helena axloqining haqiqiy aksi o'rniga.[32]

Uilyam Magin Bottom baxtli odam deb o'yladi va ayniqsa, u Fairies malikasi Titaniyaga "xuddi qo'shni tapsterning qo'ltig'idek beparvolik bilan" munosabatda bo'lishidan juda xursand bo'ldi.[33]

1837 yilda, Uilyam Magin spektakl bo'yicha esselar tayyorladi. U diqqatini Tususning "telba, oshiq va shoir" haqidagi nutqiga qaratdi.[a] va Gippolitaning unga javobiga. U Tessusni Shekspirning o'zi ovozi, nutqni xayolparast tomoshabinlarni chaqirig'i deb bilgan. Shuningdek, u Bottomni kimga baxtli odam deb bilgan Baxt cheksiz ne'matlar bilan to'ldirildi. U, ayniqsa, Bottomning sevgisiga munosabati bilan hayratga tushdi peri malikasi: umuman hayajonlanmagan. Maginnning ta'kidlashicha, "Titus Titaniyadan oldin hurmat bilan hayratga tushgan bo'lar edi. Bottom unga xuddi befarqlik bilan, xuddi qo'shni tapster singari muomala qiladi".[33] Nihoyat, Maginn Titaniyaning avariya natijasida sodir bo'lgan xo'rligi uchun Oberonni ayblamaslik kerak deb o'ylardi. U Oberonni "kaprizlar" dan g'azablangan deb hisobladi.[33] uning malikasi, lekin uning maftunkor mehrlari eshakning boshi bilan to'quvchiga xos bo'lib qolishini taxmin qila olmadi.[33]

1839 yilda faylasuf Hermann Ulrici asarda va uning inson hayoti tasvirida qarashlar aks etganligi yozilgan Platonizm. Uning fikriga ko'ra, Shekspir inson hayoti orzudan boshqa narsa emasligini ta'kidlab, ta'sir ko'rsatishni taklif qiladi Aflotun va inson haqiqati deb o'ylagan izdoshlari barcha haqiqiy mavjudotdan mahrum. Ulrici Teseus va Gippolitaning oddiy odamlar singari bu erda o'zini tutishini ta'kidladi. U Malone bilan bu ularning hayot stantsiyalariga to'g'ri kelmasligiga rozi bo'ldi, ammo bu xatti-harakatni ko'rsatma sifatida ko'rib chiqdi parodiya sinflarning farqlari haqida.[33]

Jeyms Xelliuell-Fillipps, 1840-yillarda yozib, asarda juda ko'p qarama-qarshiliklar mavjudligini aniqladi, ammo uni hozirgi zamonda yozilgan eng chiroyli she'riy drama deb hisobladi.[29]

1849 yilda, Charlz Nayt shuningdek, asar va uning aniq etishmasligi haqida yozgan ijtimoiy tabaqalanish. Uning fikricha, ushbu asar Shekspirning dramaturg sifatida etukligini va uning "Tsenan uyg'unligi" ni ko'rsatmoqda.[35] xarakterning to'g'ri dekorativligini aks ettiradi. Shuningdek, u Bottomni o'ziga ishonchi, obro'si va o'ziga bo'lgan muhabbati bilan eng yaxshi chizilgan obraz sifatida ko'rdi. Uning fikriga ko'ra, Bottom butun insoniyatning vakili hisoblanadi. Hazlitt singari u ham asar sahnada o'ynash o'rniga, matn sifatida o'qilganda eng yaxshi baholanishini his qilgan. U yozuvni "nozik va efirga oid" deb topdi va yuqorida turgan adabiy tanqid va uning reduktiv mulohazasi.[36]

Jorj Gottfrid Gervinus deb o'yladi Germiya farzandlik taqvosi va Lisandr bilan qochganligi uchun vijdonidan mahrum, o'zi fazilatning porloq chirog'i emas (bu erda Helenaning ahvoliga qarang).[35]

Shuningdek, 1849 yilda, Jorj Gottfrid Gervinus asar haqida keng yozgan. U ushbu spektaklni orzu sifatida ko'rish kerak degan nazariyani inkor etdi. U buni axloqiy konstruktsiya va an sifatida ko'rish kerak, deb ta'kidladi kinoya. U bu tushga o'xshatilgan shahvoniy muhabbat xatolarining alleqorik tasviri deb o'ylardi. Uning fikriga ko'ra, Germiya etishmayapti filial itoatkorligi va Lisandr bilan qochganida vijdondan mahrum bo'lganidek harakat qiladi. Lizander, bo'lajak qaynonasiga bo'ysunmaslik va uni masxara qilishda ham aybdor. Piramus va Bubega ham itoatkorlik etishmayapti, chunki ular "oy nurida tortishadi"[35] ota-onalarining orqasida. Uning fikricha, parilarga "shaxsiylashtirilgan tush xudolari" sifatida qarash kerak.[35] Ular yuzaki muhabbatning injiqliklarini aks ettiradi va ularda aql, tuyg'u va axloq etishmayapti.[35]

Gervinus shuningdek qaerda yozgan ertak mamlakati spektakl joylashgan. Emas Attika, lekin Hindiston. Uning hindular haqidagi qarashlari Keylerga ta'sir qilganga o'xshaydi Sharqshunoslik. U hindular haqida xushbo'y hid bilan gapiradi xushbo'y hid gullar va o'lik odamlar yarim orzu holatida yashaydigan joy sifatida. Gervinus Titaniyaning do'stiga sodiqligini rad etadi va qadrini pasaytiradi. U bu taxmin qilingan do'stlikni ma'naviy birlashmaga asoslanmagan deb hisoblaydi. Titaniya shunchaki "o'zining go'zalligidan," suzish yurishidan "va taqlid qilish qobiliyatidan zavqlanmoqda".[35] Gervinus yana Titaniyani eri bilan yarashishga urinmaganligi uchun axloqsiz belgi sifatida qaraydi. G'azabida Titaniya undan ajralishni istaydi, Gervinus uni ayblaydi.[35]

Gervinus elitistlar bilan asarning mexanikasi va ularning aktyorlik intilishlari haqida yozgan. U ularni "qattiq qo'llari va qalin boshlari" bo'lgan uy hayvonlari deb ta'rifladi.[35] Ular, uning fikriga ko'ra, shunchaki moliyaviy mukofot uchun o'yinlar yaratadigan va rol o'ynaydigan johil erkaklar. Ular haqiqiy rassomlar emas. Gervinus o'zining maqtovi va hurmatini faqat intellektual odamni vakili deb hisoblagan Teseusga nisbatan saqlaydi. Bir necha salafiylari singari, Gervinus ham bu asarni matn sifatida o'qish kerak va sahnada harakat qilmaslik kerak deb o'ylagan.[35]

Charlz Kovden Klark qadrladi mexanik va xususan topilgan Nik Bottom mag'rur, ammo xushmuomala va xayolparast.

1863 yilda, Charlz Kovden Klark ushbu asarda ham yozgan. Klerning ta'kidlashicha, u taniqli Shekspir olimining eri bo'lgan Meri Kovden Klark. Charlz o'yinning quyi sinf mexanikasini ko'proq qadrlar edi. U ularning individualizatsiyasi va xarakterning jamoaviy boyligi to'g'risida ijobiy fikr bildirdi. U Bottomni mag'rur, ammo xushmuomalali deb o'ylardi va ertaklar dunyosi vakillari bilan o'zaro aloqada katta tasavvur zaxirasini namoyish etadi. He also argued that Bottom's conceit was a quality inseparable from his secondary profession, that of an actor.[37]

In 1872, Henry N. Hudson, an American clergyman and editor of Shakespeare, also wrote comments on this play. Kehler pays little attention to his writings, as they were largely derivative of previous works. She notes, however, that Hudson too believed that the play should be viewed as a dream. He cited the lightness of the characterisation as supporting of his view.[38] 1881 yilda, Edvard Dovden argued that Theseus and his reflections on art are central to the play. He also argued that Theseus was one of the "heroic men of action"[38] so central to Shakespeare's theatrical works.[38]

Horace Howard Furness himoyalangan Yoz kechasi tushi from claims of inconsistency, and felt this did not detract from the quality of the play.[29]

Ikkalasi ham Horace Howard Furness and Henry Austin Clapp were more concerned with the problem of the play's duration, though they held opposing views.[38] Clapp, writing in 1885, commented on the inconsistency of the time depicted in the play, as it should take place in four days and nights and seems to last less than two, and felt that this added to the unrealistic quality of the play.[29] Furness, defending the play in 1895, felt that the apparent inconsistency did not detract from the play's quality.[29]

In 1887, Denton Jacques Snider argued that the play should be read as a dialektik, either between understanding and imagination or between prose and poetry. He also viewed the play as representing three phases or movements. The first is the Real World of the play, which represents reason. The second is the Fairy World, an ideal world which represents imagination and the supernatural. The third is their representation in art, where the action is self-reflective. Snider viewed Titania and her caprice as solely to blame for her marital strife with Oberon. She therefore deserves punishment, and Oberon is a dutiful husband who provides her with one. For failing to live in peace with Oberon and her kind, Titania is sentenced to fall in love with a human. And this human, unlike Oberon is a "horrid brute".[38]

Towards the end of the 19th century, Jorj Brendlar (1895–6) and Frederik S. Boas (1896) were the last major additions to Yoz kechasi tushi tanqid.[38] Brandes' approach to anticipates later psychological readings, seeing Oberon's magic as symbolic and "typifying the sorcery of the erotic imagination".[39] Brandes felt that in the play, Shakespeare looks inward at the "domain of the unconscious".[39] Boas eschews the play as ethical treatise or psychological study and instead takes a more historicist and literal approach. To Boas the play is, despite its fantastical and exotic trappings, "essentially English and Elizabethan".[39] He sees Theseus as a Tudor noble; Helena a mere plot device to "concentrate the four lovers on a single spot";[39] va Piramus va Bube play-within-the-play a parody of a prominent topos of contemporary plays. Summing up their contributions, Kehler writes: "This is recognizably modern criticism."[39]

20-asr

The 20th century brought new insights into the play. In 1961, Elizabeth Sewell argued that Shakespeare aligns himself not with the aristocrats of the play, but with Bottom and the hunarmandlar. It is their task to produce a wedding entertainment, precisely the purpose of the writer on working in this play.[40] Also in 1961, Frank Kermod wrote on the themes of the play and their literary sources. He counted among them fantasy, blind love, and divine love. He traced these themes to the works of Makrobiyus, Apuleius va Jiordano Bruno. Bottom also briefly alludes to a passage from the Korinfliklarga birinchi maktub tomonidan Pavlus havoriy, dealing with divine love.[40][b]

In 1964, R.W. Dent argued against theories that the exemplary model of love in the play is the rational love of Theseus and Hippolyta. He argued that in this work, love is inexplicable. It is the offspring of imagination, not reason. However the exemplary love of the play is one of an imagination controlled and restrained, and avoids the excesses of "dotage".[40] Genuine love is contrasted with the javobsiz sevgi (and dotage) of Demetrius for Hermia, and with the supposed love (and dotage) of Titania for an unworthy object.[41]

Dent also denied the rationality and wisdom typically attributed to Theseus. He reminded his readers that this is the character of Teyus dan Yunon mifologiyasi, a creation himself of "antique fable".[40] Theseus' views on art are far from rational or wise. He can't tell the difference between an actual play and its interlude. The interlude of the play's acting troop is less about the art and more of an expression of the mechanicals' distrust of their own audience. They fear the audience reactions will be either excessive or inadequate, and say so on stage. Theseus fails to get the message.[41]

Shuningdek, 1964 yilda, Jan Kott offered his own views on the play. He viewed as main themes of the play violence and "unrepressed animalistic sexuality".[42] Both Lysander and Demetrius are, in his view, verbally brutal lovers, their love interests are exchangeable and ob'ektivlashtirildi. The o'zgartirish that Oberon desires is his new "sexual toy".[42] The aristocrats of the play, both mortal and immortal, are buzuq. As for the Athenian lovers following their night in the forest, they are ashamed to talk about it because that night liberated them from themselves and social norms, and allowed them to reveal their real selves.[42] Kott's views were controversial and contemporary critics wrote, either in favour of or against Kott's views, but few ignored them.[42]

In 1967, John A. Allen theorised that Bottom is a symbol of the animalistic aspect of humanity. He also thought Bottom was redeemed through the maternal tenderness of Titania, which allowed him to understand the love and self-sacrifice of Pyramus and Thisbe.[42] In 1968, Stephen Fender offered his own views on the play. He emphasised the "terrifying power"[42] of the fairies and argued that they control the play's events. They are the most powerful figures featured, not Theseus as often thought. He also emphasised the ethically ikkilangan characters of the play. Finally, Fender noted a layer of complexity in the play. Theseus, Hippolyta, and Bottom have contradictory reactions to the events of the night, and each has partly valid reasons for their reactions, implying that the puzzles offered to the play's audience can have no singular answer or meaning.[43]

In 1969, Michael Taylor argued that previous critics offered a too cheerful view of what the play depicts. He emphasised the less pleasant aspects of the otherwise appealing fairies and the nastiness of the mortal Demetrius prior to his enchantment. He argued that the overall themes are the often painful aspects of love and the pettiness of people, which here include the fairies.[44]

In 1970, R.A. Zimbardo viewed the play as full of symbols. The Moon and its phases alluded to in the play, in his view, stand for permanence in mutability. The play uses the principle of discordia concors in several of its key scenes. Theseus and Hippolyta represent marriage and, symbolically, the reconciliation of the natural seasons or the phases of time. Hippolyta's story arc is that she must submit to Theseus and become a matron. Titania has to give up her motherly obsession with the changeling boy and passes through a symbolic death, and Oberon has to once again woo and win his wife. Kehler notes that Zimbardo took for granted the female subordination within the obligatory marriage, social views that were already challenged in the 1960s.[44]

In 1971, James L. Calderwood offered a new view on the role of Oberon. He viewed the king as specialising in the arts of xayol. Oberon, in his view, is the interior dramatist of the play, orchestrating events. He is responsible for the play's happy ending, when he influences Theseus to overrule Egeus and allow the lovers to marry. Oberon and Theseus bring harmony out of discord. He also suggested that the lovers' identities, which are blurred and lost in the forest, recall the unstable identities of the actors who constantly change roles. In fact the failure of the artisans' play is based on their chief flaw as actors: they can not lose their own identities to even temporarily replace them with those of their fictional roles.[45]

Also in 1971, Andrew D. Weiner argued that the play's actual theme is unity. The poet's imagination creates unity by giving form to diverse elements, and the writer is addressing the spectator's own imagination which also creates and perceives unity. Weiner connected this unity to the concept of uniformity, and in turn viewed this as Shakespeare's allusion to the "eternal truths"[46] ning Platonizm va nasroniylik.[46]

Also writing in 1971, Hugh M. Richmond offered an entirely new view of the play's love story lines. He argued that what passes for love in this play is actually a self-destructive ning ifodasi ehtiros. He argued that the play's significant characters are all affected by passion and by a sadomazoxistik type of sexuality. This passion prevents the lovers from genuinely communicating with each other. At the same time it protects them from the disenchantment with the love interest that communication inevitably brings. The exception to the rule is Bottom, who is chiefly devoted to himself. O'ziniki xudbinlik protects him from feeling passion for anyone else. Richmond also noted that there are parallels between the tale of Piramus va Bube, featured in this play, and that of Shakespeare's Romeo va Juliet.[46]

In 1971, Neil Taylor argued that there was a double time-scheme in the play, making it seem to last a minimum of four nights but to also be timeless.[29]

In 1972, Ralph Berry argued that Shakespeare was chiefly concerned with epistemologiya in this play. The lovers declare illusion to be reality, the actors declare reality to be illusion. The play ultimately reconciles the seemingly opposing views and vindicates imagination.[46] 1972 yilda, Tomas Makfarland argued that the play is dominated by a mood of happiness and that it is one of the happiest literary creations ever produced. The mood is so lovely that the audience never feels fear or worry about the fate of the characters.[47]

1974 yilda, Marjori Garber argued that metamorphosis is both the major subject of the play and the model of its structure. She noted that in this play, the entry in the woods is a dream-like change in perception, a change which affects both the characters and the audience. Dreams here take priority over reason, and are truer than the reality they seek to interpret and transform.[48] Also in 1974, Alexander Leggatt offered his own reading of the play. He was certain that there are grimmer elements in the play, but they are overlooked because the audience focuses on the story of the sympathetic young lovers. He viewed the characters as separated into four groups which interact in various ways. Among the four, the fairies stand as the most sophisticated and unconstrained. The contrasts between the interacting groups produce the play's comic perspective.[48]

In 1975, Ronald F. Miller expresses his view that the play is a study in the epistemology of imagination. He focused on the role of the fairies, who have a mysterious aura of evanescence and ambiguity.[48] 1975 yilda, Devid Bvington offered his own reading of the play. He in part refuted the ideas of Jan Kott concerning the sexuality of Oberon and the fairies. He pointed that Oberon may be biseksual and his desire for the changeling boy may be sexual in nature, as Kott suggested. But there is little textual evidence to support this, as the writer left ambiguous clues concerning the idea of love among the fairies. He concluded that therefore their love life is "unknowable and incomprehensible".[48] According to Bevington, the main theme of the play is the conflict between sexual desire and rational restraint, an essential tension reflected throughout the play. It is the tension between the dark and benevolent sides of love, which are reconciled in the end.[48]

1977 yilda, Anne Paoluchchi argued that the play lasts five days.[29]

In 1979, M. E. Lamb suggested that the play may have borrowed an aspect of the ancient myth of Theseus: the Athenian's entry into the Labirint ning Minotavr. The woods of the play serve as a metaphorical labyrinth, and for Elizabethans the woods were often an allegory of sexual sin. The lovers in the woods conquer irrational passion and find their way back. Bottom with his animal head becomes a comical version of the Minotaur. Bottom also becomes Ariadne's thread which guides the lovers. In having the new Minotaur rescue rather than threaten the lovers, the classical myth is comically inverted. Theseus himself is the bridegroom of the play who has left the labyrinth and promiscuity behind, having conquered his passion. The artisans may stand in for the master craftsman of the myth, and builder of the Labyrinth, Dedalus. Even Theseus' best known speech in the play, which connects the poet with the lunatic and the lover may be another metaphor of the lover. It is a challenge for the poet to confront the irrationality he shares with lovers and lunatics, accepting the risks of entering the labyrinth.[49]

Also in 1979, Harold F. Brooks agreed that the main theme of the play, its very heart, is desire and its culmination in marriage. All other subjects are of lesser importance, including that of imagination and that of appearance and reality.[50] In 1980, Florence Falk offered a view of the play based on theories of madaniy antropologiya. She argued that the play is about traditional o'tish marosimlari, which trigger development within the individual and society. Theseus has detached himself from imagination and rules Athens harshly. The lovers flee from the structure of his society to the kommunitalar o'rmon. The woods serve here as the kommunitalar, a temporary aggregate for persons whose asocial desires require accommodation to preserve the health of society. This is the rite of passage where the asocial can be contained. Falk identified this kommunitalar with the woods, with the unconscious, with the dream space. She argued that the lovers experience release into self-knowledge and then return to the renewed Athens. This is "jamiyatlar", the resolution of the dialectic between the dualism of kommunitalar va tuzilishi.[50]

Also in 1980, Christian critic R. Chris Hassel, Jr. offered a Christian view of the play. The experience of the lovers and that of Bottom (as expressed in his awakening speech) teach them "a new humility, a healthy sense of folly".[50] They realise that there are things that are true despite the fact that they can not be seen or understood. They just learned a lesson of faith. Hassel also thought that Theseus' speech on the lunatic, the lover, and the poet is an applause to imagination. But it is also a laughing rejection of futile attempts to perceive, categorise, or express it.[50]

Alex Aronson considered Puck a representation of the ongsiz ong and a contrast to Theseus as a representation of the conscious mind.[51]

Some of the interpretations of the play have been based on psixologiya and its diverse theories. In 1972, Alex Aronson argued that Theseus represents the conscious mind and Puck represents the ongsiz ong. Puck, in this view, is a guise of the unconscious as a hiyla-nayrang, while remaining subservient to Oberon. Aronson thought that the play explores unauthorised desire and linked it to the concept of unumdorlik. He viewed the donkey and the trees as fertility symbols. The lovers' sexual desires are symbolised in their forest encounters.[51] In 1973, Melvin Goldstein argued that the lovers can not simply return to Athens and wed. First, they have to pass through stages of madness (multiple disguises), and discover their "authentic sexual selves".[51] 1979 yilda, Norman N. Holland qo'llaniladi psychoanalytic literary criticism to the play. He interpreted the dream of Hermia as if it was a real dream. In his view, the dream uncovers the phases of Hermia's sexual development. Her search for options is her mudofaa mexanizmi. She both desires Lysander and wants to retain her virginity.[51]

In 1981, Mordecai Marcus argued for a new meaning of Eros (Sevgi) va Tanatos (Death) in this play. In his view, Shakespeare suggests that love requires the risk of death. Love achieves force and direction from the interweaving of the life impulse with the deathward-release of jinsiy taranglik. He also viewed the play as suggesting that the healing force of love is connected to the acceptance of death, and vice versa.[52]

In 1987, Jan Lawson Hinely argued that this play has a therapeutic value. Shakespeare in many ways explores the sexual fears of the characters, releases them, and transforms them. And the happy ending is the reestablishment of social harmony. Patriarxiya itself is also challenged and transformed, as the men offer their women a loving equality, one founded on respect and trust. She even viewed Titania's loving acceptance of the donkey-headed Bottom as a metaphor for basic trust. This trust is what enables the warring and uncertain lovers to achieve their sexual maturity.[53] In 1988, Allen Dunn argued that the play is an exploration of the characters' fears and desires, and that its structure is based on a series of sexual clashes.[53]

In 1991, Barbara Freedman argued that the play justifies the ideological formation of mutlaq monarxiya, and makes visible for examination the maintenance process of gegemonik buyurtma.[53]

Ishlash tarixi

The first page printed in the Second Folio of 1632

17-18 asrlar

Yillarida Puritan Interregnum when the theatres were closed (1642–1660), the comic subplot of Bottom and his compatriots was performed as a droll. Drolls were comical playlets, often adapted from the subplots of Shakespearean and other plays, that could be attached to the acts of acrobats and jugglers and other allowed performances, thus circumventing the ban against drama. When the theatres re-opened in 1660, Yoz kechasi tushi was acted in adapted form, like many other Shakespearean plays. Samuel Pepys saw it on 29 September 1662 and thought it "the most insipid, ridiculous play that ever I saw ..."[54]

After the Jacobean / Caroline era, Yoz kechasi tushi was never performed in its entirety until the 1840s. Instead, it was heavily adapted in forms like Genri Purcell 's musical masque/play Peri malikasi (1692), which had a successful run at the Dorset Garden teatri, but was not revived. Richard Leveridj turned the Pyramus and Thisbe scenes into an Italian opera burlesque, acted at Linkolnning Inn Fields 1716 yilda. Jon Frederik Lampe elaborated upon Leveridge's version in 1745. Charles Johnson had used the Pyramus and Thisbe material in the finale of O'rmondagi sevgi, his 1723 adaptation of Sizga yoqqanidek. In 1755, Devid Garrik did the opposite of what had been done a century earlier: he extracted Bottom and his companions and acted the rest, in an adaptation called The Fairies. Frederic Reynolds produced an operatic version in 1816.[55]

The Victorian stage

1840 yilda, Madam Vestris da Kovent Garden returned the play to the stage with a relatively full text, adding musical sequences and balletic dances. Vestris took the role of Oberon, and for the next seventy years, Oberon and Puck would always be played by women.[56]

After the success of Madame Vestris' production, 19th-century theatre continued to stage the Dream as a spectacle, often with a cast numbering nearly one hundred. Detailed sets were created for the palace and the forest, and the fairies were portrayed as gossamer-winged ballerinas. The uvertura tomonidan Feliks Mendelson was always used throughout this period. Augustin Deyli 's production opened in 1895 in London and ran for 21 performances.[57]

20 va 21 asrlar

Vince Cardinale as Puck from the Carmel Shakespeare Festival production of Yoz kechasi tushi, 2000 yil sentyabr
Performance by Saratov Puppet Theatre "Teremok" Yoz kechasi tushi based on the play by William Shakespeare (2007)

1905 yilda Oskar Asche staged a production at the Adelfi teatri in London with himself as Bottom and Beatrice Ferrar as Puck.[58]Herbert Beerbohm daraxti staged a 1911 production which featured "mechanical birds twittering in beech trees, a simulated stream, fairies wearing battery-operated lighting, and live rabbits following trails of food across the stage."[59]

2010 yilda spektaklning namoyishi Doon maktabi, Hindiston

Maks Raynxardt sahnalashtirilgan Yoz kechasi tushi thirteen times between 1905 and 1934,[60] introducing a revolving set.[61] After he fled Germany he devised a more spectacular outdoor version at the Gollivud kubogi in September 1934.[60] The shell was removed and replaced by a forest planted in tons of dirt hauled in especially for the event, and a trestle was constructed from the hills to the stage.[62] The wedding procession inserted between Acts IV and V crossed the trestle with torches down the hillside.[63] Aktyorlar tarkibiga kiritilgan Jeyms Keyni,[64] Olivia de Havilland,[65] Mikki Runi,[66] Viktor Jori and a corps of dancers that included Butterfly McQueen. [67] The play was accompanied by Mendelssohn's music.[68]

On the strength of this production, Warner Brothers signed Reinhardt to direct a filmed version, Hollywood's first Shakespeare movie since Duglas Feyrbanks Sr. va Meri Pikford "s Shrew taming 1929 yilda.[69] Jory (Oberon), Rooney (Puck) and De Havilland (Hermia) reprised their roles from the Hollywood Bowl cast.[70] Jeyms Keyni starred, in his only Shakespearean role, as Bottom.[71] Other actors in the film who played Shakespearean roles just this once included Jo E. Braun va Dik Pauell.[72] Erix Volfgang Korngold was brought from Austria to arrange Mendelssohn's music for the film.[73] He used not only the Yoz kechasi tushi music but also several other pieces by Mendelssohn. Korngold went on to make a legendary career in Hollywood, remaining in the United States after Natsistlar Germaniyasi Avstriyani qo'shib oldi.[68]

Direktor Xarli Granvil-Barker introduced in 1914 a less spectacular way of staging the Dream: he reduced the size of the cast and used Elizabethan folk music instead of Mendelssohn. He replaced large, complex sets with a simple system of patterned curtains. He portrayed the fairies as golden robotic insectoid creatures based on Cambodian idols. His simpler, sparer staging significantly influenced subsequent productions.[iqtibos kerak ]

1970 yilda, Piter Bruk staged the play uchun Qirollik Shekspir kompaniyasi in a blank white box, in which masculine fairies engaged in sirk tricks such as trapeziya badiiylik. Brook also introduced the subsequently popular idea of doubling Theseus/Oberon and Hippolyta/Titania, as if to suggest that the world of the fairies is a mirror version of the world of the mortals. British actors who played various roles in Brook's production included Patrik Styuart, Ben Kingsli, John Kane (Puck) and Frances de la Tour (Helena).

Yoz kechasi tushi has been produced many times in New York, including several stagings by the Nyu-York Shekspir festivali da Delakort teatri in Central Park and a production by the Yangi tomoshabinlar teatri tomonidan ishlab chiqarilgan Jozef Papp da Jamoat teatri. 1978 yilda Riverside Shekspeare kompaniyasi staged an outdoor production starring Eric Hoffmann as Puck, with Karen Hurley as Titania and Eric Conger as Oberon, directed by company founder Gloria Skurski. There have been several variations since then, including some set in the 1980s.[iqtibos kerak ]

The Maryland Shakespeare Players at Merilend universiteti staged a queer production in 2015 where the lovers were same-sex couples and the mechanicals were drag queens.[74]

The Michigan universiteti "s Nichols Arboretum dasturi Arbdagi Shekspir has presented a play every summer since 2001. Shakespeare in the Arb has produced Yoz kechasi tushi uch marta. These performances take place in a 123-acre (50 ha) natural setting, with lush woods, a flowing river, and steep hills. The performance takes place in several places, with actors and audience moving together to each setting. "As one critic commented, 'The actors used the vastness of its Arb[oretum] stage to full advantage, making entrances from behind trees, appearing over rises and vanishing into the woods.'"[75]

Badiiy rahbar Emma Rice 's first production at Shekspirning globusi in 2016 was a version of the play. While not "a production to please the purists", it received praise. A contemporary reworking, it included gender switched characters and Bollivud ta'sirlar.[76]

Moslashuvlar va madaniy ma'lumotnomalar

O'yinlar

Ken Lyudvig 's 2003 comic play, Shekspir Gollivudda, is set during the production of the 1935 yilgi film. Oberon va Puck sahnada paydo bo'lib, o'zlarini xuddi o'zlari kabi tanishadi.[77][78]

Adabiy

V Stenli Moss used the quotation "Ill met by moonlight" as the title of his Moonlight tomonidan kasal (1950), a non-fiction book about the kidnap of General Kreipe Ikkinchi Jahon urushi paytida.[79] Kitob a-ga moslashtirildi xuddi shu nomdagi film 1957 yilda.[80]

Botho Strauß o'yin Park (1983) is based on characters and motiflar dan Yoz kechasi tushi.[81]

Nil Geyman hajviy serial Qumloq odam uses the play in the 1990 issue Yoz kechasi tushi. In this story, Shakespeare and his company perform the play for the real Oberon and Titania and an audience of fairies. The play is heavily quoted in the comic, and Shakespeare's son Xamnet appears in the play as the Indian boy. This issue was the first and only comic to win the Eng yaxshi qisqa fantastik uchun "World Fantasy" mukofoti, 1991 yilda.[82]

Terri Prathet kitobi Lordlar va xonimlar (1992) a parodiya spektakl.[83]

Bernard Kornuell roman Ahmoqlar va o'liklar (2017) is about the creation and first performance of the play, as seen by the young actor, Richard Shakespeare, brother of the playwright.[84]

Musiqiy versiyalari

Peri malikasi is an opera from 1692 by Genri Purcell, pyesa asosida.[85][86]

Asosiy maqola: Yozgi kechaning tushi (Mendelson)

1826 yilda, Feliks Mendelson composed a concert uvertura, inspired by the play, that was first performed in 1827. In 1842, partly because of the fame of the overture, and partly because his employer King Friedrich Wilhelm IV of Prussia liked the tasodifiy musiqa that Mendelssohn had written for other plays that had been staged at the palace in German translation, Mendelssohn was commissioned to write incidental music for a production of Yoz kechasi tushi that was to be staged in 1843 in Potsdam. He incorporated the existing Overture into the incidental music, which was used in most stage versions through the 19th century. The best known of the pieces from the incidental music is the famous To'y mart, tez-tez a sifatida ishlatiladi retsessional in weddings.[87]

Xoreograf Marius Petipa, more famous for his collaborations with Chaykovskiy (on the ballets Oqqush ko'li va Uyqudagi go'zallik ) made another ballet adaptation for the Imperial balet ning Sankt-Peterburg with additional music and adaptations to Mendelssohn's score by Leon Minkus. The revival premiered 14 July 1876. English choreographer Frederik Eshton also created a 40-minute ballet version of the play, retitled to Tush. Jorj Balanxin was another to create a Yoz kechasi tushi ballet based on the play, using Mendelssohn's music.

Between 1917 and 1939 Karl Orff also wrote incidental music for a German version of the play, Eyn Sommernachtstraum (performed in 1939). Since Mendelssohn's parents were Jews who converted to Lutheranism, his music had been banned by the Nazi regime, and the Nazi cultural officials put out a call for new music for the play: Orff was one of the musicians who responded. He later reworked the music for a final version, completed in 1964.[iqtibos kerak ]

"Over Hill, Over Dale", from Act 2, is the third of the Shekspirning uchta qo'shig'i set to music by the British composer Ralf Vaughan Uilyams. He wrote the pieces for a cappella SATB choir in 1951 for the British Federation of Music Festivals, and they remain a popular part of British choral repertoire today.

The play was adapted into an opera, musiqa bilan Benjamin Britten va libretto by Britten and Piter noklari. The opera was first performed on 11 June 1960 at Aldeburg.[88]

The theatre company, Moonwork put on a production of Yoz in 1999. It was conceived by Mason Pettit, Gregory Sherman and Gregory Wolfe (who directed it). The show featured a rock-opera version of the play within a play, Pyramus & Thisbe, with music written by Rusty Magee. The music for the rest of the show was written by Andrew Sherman.[89]

Eshaklar namoyishi is a disco-era experience based on Yoz kechasi tushi, that first appeared Broadwaydan 1999 yilda.[90]

In 1949 a three-act opera by Delannoy huquqiga ega Puck was premiered in Strasbourg. Progressive Rock guitarist Stiv Xakett, bilan eng yaxshi tanilgan Ibtido, made a classical adaptation of the play in 1997. Xans Verner Xentse "s Sakkizinchi simfoniya is inspired by sequences from the play.[iqtibos kerak ]

The Alexander W. Dreyfoos School of the Arts Theatre Department presented the show as a musical adapted/directed by Beverly Blanchette (produced by Marcie Gorman) using the songs of Moody Blues. Shou chaqirildi Yoz and was subsequently performed at Morsani Hall/Straz Performing Arts Center in Tampa, at the Florida State International Thespian Society Festival. Text/Concept Copyright, 9 December 2011.[iqtibos kerak ]

2011 yilda, Memfis operasi, Playhouse on the Square, and contemporary a cappella groups DeltaCappella and Riva, premiered Maykl Ching "s A Midsummer Night's Dream: Opera A Cappella.[91]

Baletlar

  • Jorj Balanxin "s Yoz kechasi tushi, his first original full-length ballet, was premiered by the Nyu-York shahar baleti on 17 January 1962. It was chosen to open the NYCB's first season at the New York State Theater at Lincoln Center in 1964. Balanchine interpolated further music by Mendelssohn into his Dream, including the overture from Atali.[92] A film version of the ballet was released in 1966.[93]
  • Frederik Eshton yaratilgan Tush, a short (not full-length) ballet set exclusively to the famous music by Félix Mendelssohn, arranged by Jon Lanchberi, in 1964. It was created on England's Royal Ballet and has since entered the repertoire of other companies, notably The Joffrey Ballet and American Ballet Theatre.[92]
  • John Neumeier created his full-length ballet Eyn Sommernachtstraum for his company at the Hamburg State Opera (Hamburgische Staatsoper) in 1977. Longer than Ashton's or Balanchine's earlier versions, Neumeier's version includes other music by Mendelssohn along with the Yoz kechasi tushi music, as well as music from the modern composer Dyorgi Sandor Ligeti, and jaunty barrel organ music. Neumeier devotes the three sharply differing musical styles to the three character groups, with the aristocrats and nobles dancing to Mendelssohn, the fairies to Ligeti, and the rustics or mechanicals to the barrel organ.[94]
  • Elvis Kostello composed the music for a full-length ballet Il Sogno, asoslangan Yoz kechasi tushi. The music was subsequently released as a classical album by Deutsche Grammophon 2004 yilda.
  • Liam Skarlett 2015.
  • Goyo Montero 2018.

Filmni moslashtirish

Shuningdek qarang: List of William Shakespeare screen adaptations § A Midsummer Night's Dream

Yoz kechasi tushi has been adapted as a film many times. The following are the best known.

Televizion mahsulotlar

Astronomiya

1787 yilda ingliz astronomi Uilyam Xersel ning ikkita yangi yo'ldoshini kashf etdi Uran. 1852 yilda uning o'g'li Jon Xersel ularni spektakldagi belgilar nomi bilan nomlagan: Oberon va Titaniya. 1985 yilda kashf etilgan yana bir Uran oyi Voyager 2 kosmik kemasi nomini oldi Puck.[102]

Mavzuli tadbirlar

The Milliy dramaturgiya instituti (NIDA) o'zlarining 2020-yilgi Balosini mavzusida o'tkazdilar Yoz kechasi tushi.

Galereya

Shuningdek qarang

Izohlar va ma'lumotnomalar

Barcha havolalar Yoz kechasi tushi, agar boshqacha ko'rsatilmagan bo'lsa, dan olinadi Arden Shekspir Ikkinchi seriyali nashr.[103] Foydalanadigan ularning mos yozuvlar tizimi ostida rim raqamlari, III.i.55 3-harakatni anglatadi (katta harflarda rim raqamlari), 1-sahna (rim raqamlari kichik harflar bilan), 55-satr.

Izohlar

  1. ^ Teseusning "telba, oshiq va shoir" nutqi Yoz kechasi tushi V.I.2-22.[34]
  2. ^ Xususan, pastki I Korinfliklarga 2: 9 ni ishora qiladi.[40]

Adabiyotlar

  1. ^ Bruks 1979 yil, p. lix.
  2. ^ Twinning 2012 yil, p. 77.
  3. ^ Kehler 1998 yil, p. 3.
  4. ^ a b Bruks 1979 yil, p. xxi.
  5. ^ Bruks 1979 yil, p. lvii.
  6. ^ Venera va Adonis (Shekspir she'ri)
  7. ^ Wiles 2008, 208-23 betlar.
  8. ^ Wiles 2008, p. 213.
  9. ^ Wiles 1993 yil
  10. ^ Bevington 1996 yil, 24-35 betlar.
  11. ^ Bevington 1996 yil, p. 32.
  12. ^ Yoz kechasi tushi, I.I.2-3.
  13. ^ Yoz kechasi tushi, I.I.208-13.
  14. ^ Yoz kechasi tushi, I.II.90-9.
  15. ^ Yoz kechasi tushi, IV.I.131-5.
  16. ^ a b v d Ov 1986 yil.
  17. ^ Kiernan 1993 yil, p. 212.
  18. ^ Kiernan 1993 yil, p. 210.
  19. ^ a b v Marshall 1982 yil.
  20. ^ Yashil 1998 yil, p. 370.
  21. ^ a b Yashil 1998 yil, p. 375.
  22. ^ Garner 1998 yil, 129-30 betlar.
  23. ^ Yorug'liklar 1988 yil, p. 261.
  24. ^ Xovard 2003 yil, p. 414.
  25. ^ Montrose 2000 yil, p. 65.
  26. ^ Montrose 2000 yil, 61-69 betlar.
  27. ^ Tennenhouse 1986 yil, p. 73.
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