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A prophet at the edge of the promised land
Ivan Franko, 1905
Ivan Franko’s complete narrative poem in Ukrainian, not an adaptation, printed as in its first edition (Lviv, 1905, published by the author), old spelling included. It is for C1 learners who want one of the central works of Ukrainian poetry and are ready to read verse: short rhymed lines, words moved around to fit the metre, and the Galician spelling of 1905. About 7,700 words in a prologue and 20 cantos of 240-590 words each; it is one of the first books in verse in the Ukrainian catalogue.
Earlier
At B2 the short lines look easy, but the 1905 spelling, the inverted word order and the biblical names slow every stanza; read some of Franko’s prose in the catalogue first, such as his B2 stories, and come back to the poem. A prose retelling in simple modern Ukrainian is in the catalog at B1.
B2This text
At C1 you can read it: once your eye turns нї into ні and наблизив ся into наблизився, the poem is short, and each canto can be read in one sitting.
Check this passageWith room to spare
At C2 it reads freely; only the rarer bookish words (вітхнїнє, клейнод, призирство) and the Hebrew names still need a tap.
Start readingBy its vocabulary alone this could pass for an easier text: only 5.2% of its words have 9 letters or more, about one in 19, close to Vasyl Stefanyk’s The Stone Cross and Other Stories (5.0%), which is C1 for its Pokuttia dialect. The average of 24 words per sentence means little here: in verse a sentence runs across lines and stanzas, and Moses’s long speeches, where every stanza opens with a quotation mark, are counted as very few sentences (canto IV comes out as two sentences in 332 words), while the narrative cantos III and XX run at 12-13 words. What makes it C1 is the 1905 Zhelekhivka spelling and the biblical, archaic language. ї stands for modern і after consonants 463 times (лїт, пустинї, нїхто), the reflexive ся is written apart 109 times (наблизив ся, ллєть ся), св and см appear as сьв and сьм 46 times (сьвіт, сьміх), and there is neither an apostrophe (мясо, кровю) nor a doubled consonant (житє for життя, 37 such forms); се and сей stand for це and цей 65 times. On top of that come Hebrew forms of biblical names (Єгова 39 times, Міцраім for Egypt, Єгошуа for Joshua), bookish words such as призирство and клейнод, and inversions made for rhyme. Like Kaidash’s Family in its 1879 spelling (C1 at 7.8% long words), the difficulty lies in forms, not in length. This is the catalogue’s assessment, not a certificate.
Накладом автора, 1905. Wikisource
After forty years of wandering through the desert, Moses has brought Israel to the border of Canaan, among the bare red hills of Moab. Beyond them lies the Jordan, but the people no longer believe in the promised land: the new generation has grown used to its herds, its cheese and its tents, and its leaders, Dathan and Abiram, mock the old prophet. At an assembly they pass a decree: whoever plays the prophet and calls the people over the mountains shall be spat upon and stoned. Moses, now a forgotten old man, climbs the stone before the tabernacle and speaks to them in turn with reproach, prophecy, threat and love, and the crowd answers him with jeers. Alone in the night he walks into the desert, where children of the camp try to hold him back, and there a quiet, mocking voice begins to speak to him and to question everything he has lived for. What happens next is not revealed here.
I. Пісня 1
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XI. Пісня 11
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Choose an underlined word.
лїт and пустинї are літ and пустині: after a consonant this edition writes ї where modern Ukrainian has і. Наблизив ся is наблизився, with the reflexive particle written apart. О межу к Палестинї is an old way of saying до кордону Палестини, “up to the border of Palestine”. And mind the order: the subject Мойсей comes at the end of the first line, after the participle проблукавши, because the metre wants it there; read the four lines as one sentence before you tap.
The poem has no dialogue dashes: the children’s lines and Moses’s answers follow each other inside quotation marks, with no names. The forms of address tell you who speaks: дїдусь, дїдусеньку and дїдусю (affectionate “grandpa”) belong to the children, дїти and дїтки (“children, little ones”) to Moses. Будь дїдусеньку з нами is an imperative of бути: “stay with us, grandpa”.
The book stays free on every plan. Reader, €1 a month, removes the daily limit on words and sentences.
€1 a month
With the Reader plan, the whole sentence is translated where the prologue opens with a long address spread over three lines: Народе мій, замучений, розбитий, мов паралїтик той на роздорожу, людським призирством, нїби струпом вкритий! (“My people, tormented and broken, like that paralytic at the crossroads, covered with the world’s contempt as with a scab!”).
ReaderIt is the original, not an adaptation: Ivan Franko’s complete poem, a prologue and 20 cantos. Franko wrote it from January to July 1905 (the text closes with his note Львів, сїчень до липня 1905) and published it the same year in Lviv at his own expense, printed by the press of the Shevchenko Scientific Society. The text comes from Wikisource, which reproduces that 1905 edition, and keeps its Zhelekhivka spelling: ї for і after consonants (лїт), ся written apart (наблизив ся), сьв for св (сьвіт), no apostrophe (мясо) and no doubled consonants (житє for життя). The prologue, dated 20 July 1905, is addressed to the Ukrainian people; the cantos draw on the last days of Moses in the Books of Numbers and Deuteronomy, which Franko turns into a poem about a people and those who lead it.
Moses has no audiobook on MovaReader: the poem is read on screen, and a tap on a word shows its translation. You will need it for words such as бодячє (“thistles”, modern бодяччя) and призирство (“contempt”, modern презирство). Words in the 1905 spelling are easier to look up once you read them in modern form, нїхто as ніхто and сьміх as сміх.
Yes, with the Reader plan. It helps most where one sentence runs over several lines in inverted order, as in the portrait of the old prophet: Хоч лїта його гнуть у каблук із турботами в парі, то в очах його все щось горить, мов дві блискавцї в хмарі (“Though the years, together with his cares, bend him like a bow, something still burns in his eyes, like two lightning flashes in a cloud”). Without the plan, single words are translated up to the daily limit.
About 1-2 hours at the pace of someone reading with translation of new words, slower than a native speaker. The prologue has about 290 words; the cantos run from about 240 words (XII, the shortest) to about 590 (XIX, the longest), most between 270 and 460, so a canto takes five to ten minutes and the whole poem fits into one or two evenings.
The difficulty depends on the kind of canto, not on its place. The narrative cantos read most easily: in I, III and XX sentences average 12-15 words (III: 12.6, XX: 12.1). The hardest are Moses’s speeches to the people in IV-X and the night dialogue in XIII, where one sentence runs over several stanzas and the counter finds as few as two sentences in a canto of 332 words (IV). The 1905 spelling is the same throughout, so it gets easier as your eye learns to read нї as ні and ся as part of the verb.
Yes. Once you sign in, the reader keeps your last place and the words you opened, so you can come back where you left off. Any canto also opens from the contents on this page, for example XI. Пісня 11, where the children of the camp stop Moses on his way into the desert.