Par Lagerkvist - Barabbas

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Barabbas: краткое содержание, описание и аннотация

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Nobel Prize Winners
The central crisis of the Modern Age is the crisis of faith, the failure of our belief in God. Our disbelief is an inevitable outgrowth of increased scientific understanding of the world around us, particularly in the realms of Physics and Evolutionary theory. It is a predictable corollary of the individualistic political and economic doctrines we have adopted with such success. And to a little appreciated degree, it is a function of the material comfort that we enjoy. Taken together, all of these factors have removed ignorance, superstition, subservience and desperation as reasons to believe in religion. Since Reason would require proof of God's existence, which it is probably impossible to provide, all that's really left is simple faith and, from what we've seen this past century, faith is not enough. There is much that is good about this liberation, the freeing of man from God, but there are also some terrible consequences. The most important consequence is the removal of metaphysical standards of Right and Wrong, of Truth and Beauty, and the resulting disastrous slide into moral relativity. The other main consequence is the sort of inchoate longing that, even if you haven't experienced it personally, is so readily apparent in things like the Psychiatric, Environmental, New Age and Wicca movements. Absent God and his laws, what is there to give our lives meaning and direction? What are we doing here? Do we have a purpose or are we, individually and as a species, as insignificant as science has made us seem? The difficulty of answering those questions lies at the heart of the soul sickness that human society suffers. This inability to attach meaning or value to ourselves and our actions has left an enormous void at the core of our beings and, thus far, science has offered us nothing to fill the vacuum.
Given the tremendous difficulty that even we have reconciling our skepticism with our desire for certitude, separated as we are by two thousand years from the Biblical age, imagine how much more difficult it would have been to struggle against belief if you were a contemporary who witnessed the living Christ and encountered evidence of his miracles. Imagine further that you are not just any man, but are actually the criminal who was spared from the cross when the mob was offered the choice of setting Jesus or one of his fellow prisoners free, that the innocent Christ quite literally died for your sins. This is what Par Lagerqvist has done in this beautiful and moving novel. Barabbas is set free but not before seeing the luminescent figure of Christ and hearing him plead that Barabbas be spared and not himself. Barabbas then feels compelled to follow Christ to Golgotha, where he witnesses the Crucifixion and sees the darkness fall as Christ dies. Through the rest of his life, Barabbas's path intersects with the disciples and followers of Christ. Always he resists their belief-how after all can one believe in a Savior who allows himself to be crucified-but looks for some irrefutable proof from them that Jesus was the Messiah. His ambivalence comes to represented on a medallion that he wears. On the front it says that he is property of the Roman State-it is placed on him while he is enslaved in the mines-but he has a Christian acolyte scratch the symbols on the back that show him to be a follower of Christ. Still later he scratches this out. Ultimately, while living in Rome, he hears rumors that the Christians have set the city aflame and, taking up a burning brand, he proceeds to start the fires that he hopes will signal the return of the Messiah. In the final scene, he is crucified along with Peter and the other Christians accused of arson:
When he felt death approaching, that which he had always been so afraid of, he said out loud into the darkness, as though he were speaking to it:
– To thee I deliver up my soul.
And then he gave up the ghost.
These lines concisely capture the human dilemma. The darkness reappears, recall it descended as Christ died, and Barabbas calls out "as if" he were speaking to it. Does his addressing the darkness mean that in the end he believes it is God? Or does the "as if" imply that he dies doubting? And though he delivers his soul, he gives up the ghost-is he in fact imbued with a divine spark which he can surrender to God?
I found the following story in one of the sermon's below:
Par Lagerkvist, in his short story, My Father and I, tells of an experience he had as a small boy when he and his father went for a walk one Sunday afternoon. It was a beautiful day when their walk began, but suddenly night came and they were engulfed in darkness. In order to find their way home, they followed the familiar railroad tracks. The boy was filled with great fear at the encroaching darkness, though the father walked calmly along. The boy tried to walk closer to his father. He confesses to his father that the darkness is terrifying him and the father replies:
"'No, my boy, it's not horrible,' he said, taking me by the hand.
'Yes, father, it is.'
'No, my child, you mustn't think that. Not when we know there is a God.'
I felt so lonely, forsaken. It was so strange that only I was afraid, not father, that we didn't think the same. And strange that what he had said didn't help me and stop me from being afraid. Not even what he said about God helped me… We walked in silence, each with his own thoughts. My heart contracted, as though the darkness had got in and was beginning to squeeze it.
Then, as we were rounding a bend, we suddenly heard a mighty roar behind us! We were awakened out of our thoughts and alarmed. Father pulled me down onto the embankment, down into the abyss, held me there. Then the train tore past, a black train. All the lights in the carriages were out, and it was going at frantic speed. What sort of train was it? There wasn't one due now! We gazed at it in terror. The fire blazed in the huge engine… sparks whirled out into the night. It was terrible. The driver stood there in the light of the fire, pale, motionless, his features as though turned to stone. Father didn't recognize him,… the man just stared straight ahead, as though intent only on rushing into the darkness, far into the darkness that had no end.
… I stood there panting, gazing after the furious vision. It was swallowed up by the night. Father took me onto the line; we hurried home. He said, 'Strange, what train was that? And I didn't recognize the driver.' Then we walked on in silence.
My whole body was shaking. It was for me, for my sake. I sensed what it meant: it was the anguish that was to come, the unknown, all that father knew nothing about, that he wouldn't be able to protect me against. That was how this world, this life, would be for me; not like father's where everything was secure and certain. It wasn't a real world, a real life. It just hurdled, blazing, into the darkness ahead." (Par Lagerkvist, "My Father and I," The Marriage Feast, 1954)
This story relates to Barabbas in a couple of illuminating ways. First, there is the use of darkness as a metaphor for the unknown, the abyss. Second, the name "Barabbas" itself means "son of the father"-Christ, of course, referred to himself as the "Son of Man." Though this is a historical novel, Barabbas is the quintessential modern man. Where our fathers (fathers broadly, not yours or mine) were blessed (cursed?) with an unquestioning faith which made sense of their world, we must wrestle with doubt and accompanying confusion. No book better captures this internal struggle than Par Lagerkvist's haunting novel Barabbas.

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The councillor asked if that "Saviour" as she called him-who should really be called the crucified man-had gained many adherents out there amongst them through her?

– Yes, he had. They all want to be healed, you see, and he heals them all, she says-lame, moonstruck and blind-so that there will be no more misery left in the world, either at the Dung Gate or anywhere else. But latterly they have started getting angry out there because he never comes. She's been saying for so long now that he will come, but when he never does they get annoyed of course and mock her and abuse her, and it's not to be wondered at either and nothing to He and snivel about at night so that a body can't sleep. But the lepers still cling to it, and it's not surprising the way she has dinned it into them. She has even promised them that they shall be allowed into the temple square and go up into the Lord's house.

– The lepers!

– Yes.

– How can she promise anything so absurd?

– Well, she's not the one who does the promising, but her Lord, and he is so powerful that he can promise anything at all and change anything at all. He sees to everything, for he is the son of God.

– The son of God!

– Yes.

– Does she say that he is the son of God?

– Yes. And that's sheer blasphemy, because everyone knows he was crucified, and I shouldn't think there's any need to find out any more. Those who sentenced him surely knew what they were doing, didn't they?

– I myself was one of those who sentenced him.

– Oh, well then, you know all about him!

There was silence for a while; all the old man heard was the councillor there in the darkness stroking his beard again. Then the voice declared that the woman would be summoned before the council to answer for her faith and defend it if she could. The old man expressed his thanks and withdrew, bowing meekly; then began scrabbling on the wall to find the doorway by which he had come in. The councillor sent for his attendant to help him out; but, while they were waiting, he asked the blind man, for safety's sake, if he bore a grudge against the woman in question.

– Bear her a grudge? No. How could I? I have never borne anyone a grudge; why should I? I have never even seen them. Not a single soul have I ever seen.

The attendant helped him out. In the street outside the entrance stood the youth from the Dung Gate, panting in the darkness; the blind man groped for his hand and they went home together.

When the girl with the hare-lip had been sentenced she was led out to the stoning-pit that lay a little to the south of the city. A whole crowd of yelling people went with her and a subordinate officer of the temple guard with his men; they, with their plaited hair and beards, were stripped to the waist and had iron-studded ox-hide whips with which to maintain order. When they reached the pit the inflamed mob spread out along the edge, while one of the soldiers led her down into it. The whole pit was full of stones, which down at the bottom were dark with old blood.

The commanding officer called for silence and a deputy of the high priest pronounced sentence and the reasons for it, saying that he who had accused her was to cast the first stone. The old blind man was led forward to the edge and told what it was all about, but he would not hear of it.

– Why should I cast stones at her? What have I to do with her? I have never even seen her!

But when at last they made him understand that such was the law and that he couldn't get out of it, he muttered crossly that he supposed he'd have to. A stone was put into his hand and he threw it out into the darkness. He tried again, but there was no point in it, as he had no idea where the target was; he merely threw straight out into the darkness which was the same in all directions. Barabbas, who was standing beside him and who up till now had had eyes only for the girl down there whom the stones were going to hit, now saw a man step forward to help the blind man. The man had a stern, aged, withered face and on his forehead he wore the law's commandments enclosed in leather capsules. He was presumably a scribe. Taking the blind man's arm he tried to aim for him, so that they could get on with the stoning. But the result was the same as before. The stone went wide of the mark. The sentenced woman was still standing down there with wide, shining eyes waiting for what was to happen.

The true believer grew so impatient at last that he bent down and picked up a large sharp stone, which he hurled with all his senile might at the hare-lipped girl. It did in fact hit her, and she staggered and raised her spindly arms in a rather helpless way. The mob gave a wild shriek of approval and the true believer stood looking down at his work, clearly well pleased with it. Barabbas, stepping right up to him, lifted his mantle slightly and stuck a knife into him with a deft movement that bespoke long practice. It happened so quickly that no one noticed anything. And, besides, they were all so busy casting their stones down on to the victim.

Barabbas pushed his way through to the edge, and there, down in the pit, he saw the girl with the hare-lip stagger forward a step or two with outstretched hands, crying out:

– He has come! He has come! I see him! I see him!…

Then she fell to her knees, and it was as though she seized hold of the hem of someone's garment as she snuffled:

– Lord, how can I witness for thee? Forgive me, forgive…

Then sinking down on the blood-stained stones she gave up the ghost.

When it was all over, those immediately around discovered that a man lay dead amongst them, while another man was seen to run off between the vineyards and disappear into the olive-groves over towards the Vale of Kedron. Several of the guard gave chase, but were unable to find him. It was as if the earth had swallowed him up.

When darkness fell, Barabbas crept back to the storting-pit and climbed down into it. He could see nothing, and had to grope his way. Right at the bottom he found her lacerated body, half buried under stones that had been cast quite needlessly, long after she was dead. It was so small and light that he hardly felt it in his arms as he carried it up the steep slope and away into the darkness.

He carried it hour after hour. Now and then he would stop and rest for a while, with the dead girl lying in front of him on the ground. The clouds had blown away and the stars were shining; after a time the moon rose too, so that everything was visible. He sat looking at her face, which oddly enough was hurt very little. Nor was it much paler than when she was alive, for this was hardly possible.

It was quite transparent, and the scar in the upper lip had become so small, as though it didn't in the least matter. And it didn't either, not now.

He thought of the time when he had hit on the idea of saying that he loved her. When he had taken her- no, he put that out of his mind… But the time when he had said that he loved her, so that she would not give him away but do just as he wanted-how her face had lighted up. She was not used to hearing that. It seemed to make her happy in some way to hear it, though she must have known it was a He. Or hadn't she known? In any case he had got things the way he wanted them; she had come every day with what he needed to keep himself alive, and he had got her, of course-more than' 'he wanted really. He had made do with her because there was no other woman to hand, though her snuffling voice had got on his nerves and he had told her not to talk more than she had to. And when at last his leg was healed he had gone off again, of course. What else was he to do?

He looked out across the desert opening up before him, lifeless and arid, lit by the moon's dead light. It extended like this in all directions, he knew. He was familiar with it without having to look about him.

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