“Providential” Narrative in the Poem “Adam’s Dream” by N.S. Gumilev. Article II

The narrative poetics of N. Gumilev’s poem “Adam’s Dream” is considered as the realization of the poet’s historiosophical and eschatological views at the turn of 1909–1910. The combination of structural-semiotic and narratological methods makes it possible to reveal in the poem “Adam’s Dream” a narrative explication of man's acquisition of existential experience through insight into the historical prospects of the created world. The second article explains it analytically. that the poetics of this poem demonstrates the correlation between the epic inclusiveness of the historical existence of man and the lyrical immersion of the subject in the antinomy of earthly existence. Placing the biblical Adam in the center of the narrative and representing him in two event series – reality and dreams, the narrator talks about the earthly path of mankind in the coordinates of world history – from the expulsion of the First Man from paradise to the disastrous end of the world. Adam, in his providential dream, suffers a historical collapse without acquiring the convergent unity of man and the world, but the “history of the future” he dreamily lives is thought of as an experience of stoic acceptance of the result and prospects of the fall. It is concluded that the “providential” narrative in “Adam’s Dream” explicates the liminal version of cumulative intrigue and therefore turns into a narrative about the world initiation of humanity, revealed by the figure of its biblical progenitor. The value-semantic unity of Adam and Gumilev’s lyrical hero, in which the first contains the “gene” of the second, and the second recognizes itself as a continuation of the first, indicate the conceptual nature of the narrative organization of this text. The narrative in the poetics of the poem asserts N. Gumilev’s understanding of “adamism” as a mythopoeic universal on the extreme scale of the universe and its historical movement.