HUNGARIAN STUDIES 11. No. 1. Nemzetközi Magyar ... - EPA

HELP ME, PASTORAL MUSE 55have that one, I prefer one with knots]. According to the communist criticTrencsényi-Waldapfel, the borrowing of the pastoral staff image from the endof Virgil's Eclogue V testifies to Radnóti's syncretism, to the "identical natureof the bucolic myth and biblical myth," ["a bibliai mítosz azonossága abukolikus mítosszal"], and beyond that, to his unbroken optimism in theinevitable coming of the golden age, i.e., the age of socialism (318-319). It istrue that the Prophet attempts to instill some hope in the dispirited poet,saying "Ismerem újabb verseid. Éltet a méreg. / Próféták s költők dühe olyrokon" p know your more recent poems. Wrath keeps you alive. The wrathof prophets and poets is common]; nevertheless, his words cannot be taken tosubsume entirely the voice of the Poet. In other words, the Prophet presentsonly one side of the picture, and his final appeal does not turn dialogics intodialectics, the cutting of branches for walking sticks serving as a kind ofsynthesis. The rewriting of the intertext from Eclogue V signifies an ironicallysustained difference rather than similarity. The Virgilian shepherd's crook ismanifestly venerable and a thing of beauty, "with even knots and ring ofbronze," an aesthetic object in itself as well as a synecdoche of the pastoralpoetic tradition; as such, it is to be treasured and preserved. By contrast, inthe Eighth Eclogue the staffs to be fashioned from the freshly cut branches arefor immediate and practical use, intended as a support during the wanderers'arduous journey. Aesthetic qualities are of little consequence; in fact, theProphet prefers a gnarled and knotted staff ("jobb szeretem, ha göcsörtös"),an instrument, in other words, whose "truth" is rough and unvarnished. Suchpreference would seem explicitly, and ironically, to reverse the extravagantpraise accorded to the power of poetry in Virgil's corresponding Eclogue VIII:"carmina vel caelo possunt deducere lunam, / carminibus Circe socios mutavitUlixi" (69-70) [songs can even pull down the moon from the sky, by songs didCirce change the companions of Ulysses]. The valorizing of the prophetic standwould also in a more general way go against the grain not only of Virgil'sclassical style but that of Radnóti's own classicism as well. Consequently, it isnot surprising that the poem ends on a note of irresolution, for the Poet makesno answer as if the Prophet's offer of a way out is something he tacitly agreeswith but also something he cannot believe in and make his own. So while thedifferential intertextual borrowing as an allegorical sign testifies to a belatedrecognition on Radnóti's part of the Hebraic legacy neglected by a nearexclusivedevotion to the Greco-Roman tradition, to turn prophet at this stagewould be tantamount not merely to overhaul but to repudiate the poetic idealhe had fashioned for himself.Virgil's adaptations from Theocritus bring about an "Italianate" pastoral,so that his ten eclogues result in a reterritorialization of the Hellenic model,