【有声英语文学名著】德米安（5a）

 Demian

by Hermann Hesse
5) "The Bird Fights Its Way Out of the Egg"
My painted dream bird was on its way searching for my friend. In what seemed the strangest possible manner a reply reached me.
In my classroom, on my desk, after a break between two lessons I found a note tucked in my book. It was folded exactly the same as notes classmates of mine secretly slipped each other during class. I was only surprised to receive such a note at all, for I had never had that sort of relationship with any student. I thought it would turn out to be an invitation to some prank 1 in which I would not participate anyway -- I put the note unread in the front of my book. I came on it again only during the lesson.
Playing with the note I unfolded it carelessly and noticed a few words written on it. One glance was sufficient. One word stopped me cold; in panic I read on while cold fear contracted my heart: "The bird rights its way out of the egg. The egg is the world. Who would be born must first destroy a world. The bird flies to God. That God's name is Abraxas."
After reading over these lines a number of times, I sank into a deep reverie. There could be no doubt about it, this was Demian's reply. No one else could know about my painting. He had grasped its meaning and was helping 2 me interpret it. But how did all of this fit together? And -- this oppressed me most of all -- what did Abraxas signify? I had never heard nor read the word. "That God's name is Abraxas."
The lesson went on without my taking in a word of it. The next began, the last that morning. It was taught by a young assistant, a Dr. Pollens 3, who had just completed his university studies, whom we liked simply because he was young and unpretentious.
Dr. Pollens was guiding us through Herodotus -- one of the few subjects that held any interest for me. But today not even Herodotus could hold my attention. I opened the book mechanically but did not follow the translation and remained sunk deep in my own thoughts. Besides, I had frequently confirmed what Demian had told me once during our Confirmation 4 classes: you can achieve anything you desire passionately 5 enough. If I happened to be involved with my own thoughts during a lesson I did not have to worry that the teacher would call on me. If I was distracted or listless, then he would suddenly appear beside me. That had already happened to me. But if I really concentrated, completely wrapped up in a thought of my own, then I was protected. I had also experimented with the trick of staring a person down and had found that it worked. When still with Demian, I had not succeeded in this; now I often felt that a good deal could be accomplished 6 by a sharp glance, and thought.
I was at present nowhere near Herodotus or school. Suddenly the teacher's voice shot like lightning into my consciousness and I awoke terrified. I heard his voice, he practically stood next to me, I even thought he had called my name. But he was not looking at me. I relaxed.
Then I heard his voice again. Loudly it pronounced the word "Abraxas."
In the course of a long explanation, whose beginning I had missed, Dr. Pollens went on: "We ought not consider the opinions of those sects 7 and mystical societies as naďve as they appear from the rationalist point of view. Science as we know it today was unknown to antiquity 8. Instead there existed a preoccupation with philosophical 9 and mystical truths which was highly developed. What grew out of this preoccupation was to some extent merely pedestrian magic and frivolity 10; perhaps it frequently led to deceptions 11 and crimes, but this magic, too, had noble antecedents in a profound philosophy. As, for instance, the teachings concerning Abraxas which I cited a moment ago. This name occurs in connection with Greek magical formulas and is frequently considered the name of some magician's helper such as certain uncivilized tribes believe in even at present. But it appears that Abraxas has a much deeper significance. We may conceive of the name as that of a godhead whose symbolic 12 task is the uniting of godly and devilish elements."
The learned little man spoke 13 with intelligence and eagerness but no one paid much attention, and as the name Abraxas did not recur 14, my thoughts turned back to my own affairs.
"Uniting of godly and devilish elements" resounded 15 within me. Here was something for my thoughts to cling to. This idea was familiar to me from conversations with Demian. During the last period of our friendship he had said that we had been given a god to worship who represented only one arbitrarily separated half of the world (it was the official, sanctioned, luminous 16 world), but that we ought to be able to worship the whole world; this meant that we would either have to have a god who was also a devil or institute a cult 17 of the devil alongside the cult of god. And now Abraxas was the god who was both god and devil.
For a time I pursued this thought eagerly but without making any headway. I even pored over a whole libraryful of books seeking a mention of Abraxas. However, my nature had never been disposed to this kind of direct and conscious investigation 18 where at first one finds only truths that are so much dead weight in one's hand.
The figure of Beatrice with which I had occupied myself so intimately and fervently 19 gradually became submerged or, rather, was slowly receding 20, approaching the horizon more and more, becoming more shadowy and remote, paler. She no longer satisfied the longings 22 of my soul.
In the peculiar 23 self-made isolation 24 in which I existed like a sleepwalker, a new growth began to take shape within me. The longing 21 for life grew -- or rather the longing for love. My sexual drive, which I had sublimated 25 for a time in the veneration 26 of Beatrice, demanded new images and objects. But my desires remained unfulfilled and it was more impossible than ever for me to deceive my longings and hope for something from the women with whom my comrades tried their luck. I dreamed vividly 27 again, more in fact by day than at night. Images, pictures, desires arose freely within me, drew me away from the outside world so that I had a more substantial and livelier relationship with the world of my own creation, with these images and dreams and shadows, than with the actual world around me.
A certain dream, or fantasy, that kept recurring 28 gained in meaning for me. The dream, the most important and enduringly significant of my life, went something like this: I was returning to my father's house -- above the entrance glowed the heraldic bird, yellow on a blue background; in the house itself my mother was coming toward me -- but as I entered and wanted to embrace her, it was not she but a form I had never set eyes on before, tall and strong, resembling Max Demian and the picture I had painted; yet different, for despite its strength it was completely feminine. This form drew me to itself and enveloped 29 me in a deep, tremulous embrace. I felt a mixture of ecstasy 30 and horror -- the embrace was at once an act of divine worship and a crime. Too many associations with my mother and friend commingled 31 with this figure embracing me. Its embrace violated all sense of reverence 32, yet it was bliss 33. Sometimes I awoke from this dream with a feeling of profound ecstasy, at others in mortal fear and with a racked conscience as though I had committed some terrible crime.
Only gradually and unconsciously did this very intimate image become linked with the hint about the God I was to search for, the hint that had come to me from the outside. The link grew closer and more intimate and I began to sense that I was calling on Abraxas particularly in this dreamed presentiment 34. Delight and horror, man and woman commingled, the holiest and most shocking were intertwined, deep guilt 35 flashing through most delicate innocence 36: that was the appearance of my love-dream image and Abraxas, too. Love had ceased to be the dark animalistic drive I had experienced at first with fright, nor was it any longer the devout 37 transfiguration I had offered to Beatrice. It was both, and yet much more. It was the image of an angel and Satan, man and woman in one flesh, man and beast, the highest good and the worst evil. It seemed that I was destined 38 to live in this fashion, this seemed my preordained fate. I yearned 39 for it but feared it at the same time. It was ever-present, hovering 40 constantly above me.
The following spring I was to leave the preparatory school and enter a university. I was still undecided, however, as to where and what I was to study. I had grown a thin mustache, I was a full-grown man, and yet I was completely helpless and without a goal in life. Only one thing was certain: the voice within me, the dream image. I felt the duty to follow this voice blindly wherever it might lead me. But it was difficult and each day I rebelled against it anew. Perhaps I was mad, as I thought at moments; perhaps I was not like other men? But I was able to do the same things the others did; with a little effort and industry I could read Plato, was able to solve problems in trigonometry or follow a chemical analysis. There was only one thing I could not do: wrest 41 the dark secret goal from myself and keep it before me as others did who knew exactly what they wanted to be -professors, lawyers, doctors, artists, however long this would take them and whatever difficulties and advantages this decision would bear in its wake. This I could not do. Perhaps I would become something similar, but how was I to know? Perhaps I would have to continue my search for years on end and would not become anything, and would not reach a goal. Perhaps I would reach this goal but it would turn out to be an evil, dangerous, horrible one?
I wanted only to try to live in accord with the promptings which came from my true self. Why was that so very difficult?
I made frequent attempts to paint the mighty 42 love apparition 43 of my dream. I never succeeded. If I had I would have sent the painting to Demian. Where he was I had no idea. I only knew that we were linked. When would we meet again?
The tranquillity 44 of the weeks and months of my Beatrice period had long since passed. At that time I felt I had reached a safe harbor, an island of peace. But as always, as soon as I had become accustomed to my condition, as soon as a dream had given me hope, it wilted 45 and became useless. It was futile 46 to sorrow after the loss. I now lived within a fire of unsatisfied longing, of tense expectancy 47 that often drove me completely wild. I often saw the beloved apparition of my dream with a clarity greater than life, more distinct than my own hand, spoke with it, wept before it, cursed it. I called it mother and knelt down in front of it in tears. I called it my beloved and had a premonition of its ripe all-fulfilling kiss. I called it devil and whore, vampire 48 and murderer. It enticed 49 me to the gentlest love-dreams and to devastating 50 shamelessness, nothing was too good and precious, nothing was too wicked and low for it.
I experienced the whole of that winter as one unending inner turbulence 51, which I find difficult to describe. I had long since become used to my loneliness -- that did not oppress me: I lived with Demian, the sparrow hawk 52, with the mighty apparition of my dream that was both my fate and my beloved. This was enough to sustain me, for everything pointed 53 toward vastness and space -- it all pointed toward Abraxas. But none of these dreams, none of these thoughts obeyed me, none were at my beck and call, I could color none of them as I pleased. They came and took me, I was ruled by them, was their vessel 54.
However, I was well armed against the outside world. I was no longer afraid of people; even my fellow students had come to know this and treated me with a secret respect that often brought a smile to my lips. If I wanted to I could see through most of them and startled them occasionally. Only I rarely or never tried. I was always preoccupied 55 with myself. And I longed desperately 56 to really live for once, to give something of myself to the world, to enter into a relationship and battle with it. Sometimes when I ran through the streets in the evening, unable to return before midnight because I was so restless, I felt that now at this very moment I would have to meet my beloved -- as she walked past me at the next street corner, called to me from the nearest window. At other times all of this seemed unbearably 57 painful and I was prepared to commit suicide.
Just then I found a strange refuge -- "by chance," as they say -- though I believe there is no such thing. If you need something desperately and find it, this is not an accident; your own craving 58 and compulsion leads you to it.