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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Love one another…

He glanced at her face again. Then lifting her up he resumed his way over the mountains.

He was following a camel- and mule-track that led from Jerusalem across the Desert of Judah to the land of the Moabites. There was nothing to be seen of the track itself; but droppings from animals, and occasionally the skeleton of one of them picked clean by the vultures, showed where it twisted and turned. When he had been walking for more than half the night the path began to lead downwards and he knew that he had not much further to go. He made his way down through one or two narrow clefts and then out as though into another desert, but even wilder and more desolate. The track continued across it, but he sat down to rest for a while first, tired after the strenuous descent with his burden. Anyway, he was nearly there now.

He -wondered whether he would be able to find it himself or whether he would have to ask the old man. He would much prefer not to look him up, would rather do all this alone. The old man might not understand why he had brought her here. Did he understand himself, for that matter? Was there any point in it? Yes, she belonged here, he thought. That is, if she belonged anywhere at all? Down in Gilgal she would never be allowed to rest, and in Jerusalem she would have been thrown to the dogs. He didn't think she ought to be. Though what did it matter really? What difference did it make to her? What good did it do her to be brought here where she had lived as an exile and where she could find rest in the same grave as the child? None at all. But he felt he wanted to do it all the same. It is not so easy to please the dead.

What was the use of her having gone off like that to Jerusalem? Of joining those crazy desert fanatics who raved about the coming of a great Messiah and said they must all make their way to the Lord's city. Had she listened to the old man instead, this would never have happened to her. The old man wasn't going to unsettle himself; he said he had done it so many times for nothing, that there were so many who made out they were the Messiah but who weren't at all. Why should it be the right one this particular time? But she listened to the madmen.

Now here she lay, battered and dead for his sake. The right one?

Was he the right one? The saviour of the world? The saviour of all mankind? Then why didn't he help her down there in the stoning-pit? Why did he let her be stoned for his sake? If he was a saviour, why didn't he save!

He could have done that all right if he'd wanted to. But he liked suffering, both his own and others'. And he liked people to witness for him. "Now I have witnessed for thee, as thou didst say I should do"… "Risen from hell in order to witness for thee"…

No, he didn't like that crucified man. He hated him. It was he who had killed her, had demanded this sacrifice of her and seen to it that she didn't escape it. For he had been present down there, she had seen him and gone towards him with outstretched hands for help, had snatched at his mantle-but not a finger had he lifted to help her. And he was supposed to be the son of God! God's loving son! Everyone's Saviour!

He himself had knifed that man who had cast the first stone. He, Barabbas, had done that much at least. True, it meant nothing. The stone was already cast, it had already hit her. There was absolutely no point in it. But all the same… He had knifed him, all the same!

He wiped his hand across his wry mouth and smiled scornfully to himself. Then he shrugged and got to his feet. Lifted up his burden, impatiently, as though he had begun to tire of it, and started off again.

He passed the old man's hermit's-cave, which he easily recognized from that time when he had come here by chance. Then he tried to remember where they had gone when the old man showed him the way to the child's grave. They had had the lepers' caves on their right and the desert fanatics' straight in front, but they hadn't gone as far as that. Yes, he recognized it quite well, though it looked different now in the moonlight. They had been walking down here towards the hollow while the old man told him that the child was still-born because it had been cursed in the womb and that he had buried it at once as everything still-born is unclean. Cursed be the fruit of thy loins… The mother had not been able to be present, but later on she had often sat there by the grave… The old man had talked the whole time…

It should be somewhere here, surely? Shouldn't it? Yes, here was the stone slab…

Lifting it up, he laid her down beside the child, who was already completely withered. Arranged her torn body, as though to make sure she would be comfortable, and finally threw a glance at the face and the scar in the upper lip which didn't matter any more. Then he replaced the slab and sat down and looked out over the desert. He sat thinking that it resembled the realm of death, to which she now belonged; he had carried her into it. Once there, it made no difference really where one rested, but now she lay beside her withered child and nowhere else. He had done what he could for her, he thought, stroking his red beard and smiling scornfully. Love one another…

When Barabbas came back to his own people he was so changed that they scarcely recognized him. Their companions who had been down in Jerusalem had said that he seemed a bit queer; and no wonder either, being in prison for so long and then so nearly crucified. It would soon wear off, they thought. But it had not done so, not even now, so long afterwards. What lay at the back of it all was more than they could say, but he was no longer himself.

He had always been queer, of course. They had never really understood him or known just where they were with him, but this was something else. He was just like a stranger to them and he too must have thought they were strangers he had never seen before. When they explained their plans he paid hardly any attention, and he never offered any opinion himself. He seemed completely indifferent to it all. He took part, of course, in their beats along the caravan routes and the raids down the Jordan Valley now and then, but rather half-heartedly and without being of much use. If there was any danger he didn't exactly keep out of the way, but very nearly. Perhaps even this was due to sheer apathy; there was no telling. He didn't seem in the mood for anything. Only once, when they plundered a wagon with tithes from the Jericho region for the high priest, did he run completely amuck and cut down the two men from the temple guard who were escorting it. It was quite unnecessary, as they made no resistance and gave in the minute they saw they were outnumbered. Afterwards he even outraged their bodies, behaving so incredibly that the others thought it was going too far and turned away. Even if they did hate all those guards and the whole of the high priest's pack, the dead belonged to the temple and the temple belonged to the Lord. It almost frightened them, his violating them like that.

But otherwise he never showed any desire to join in and do his bit, as they all had to do; what they were up to was somehow no concern of his. Not even when they attacked a Roman picket at one of the ferry-stations by the Jordan did he show any particular enthusiasm; though it was the Romans who had wanted to crucify him and all the rest of them had been in a state of savage excitement, cutting the throats of every single soldier and flinging the bodies into the river. Not that they doubted that his hatred of the oppressors of the Lord's people was as great as theirs, but had they all been as half-hearted as he, things would have gone very badly for them that night.

The change that had come over him was quite unaccountable, for if any of them had been daring, it was Barabbas. He it was who used to plan most of their ventures and be the first to carry them out. Nothing seemed impossible for him, and he used to pull it off too. Because of his boldness and cunning they were quite willing to let him have his way and devise plans for them, and they had grown used to relying on everything turning out well. He became a kind of leader, though they didn't recognize leaders among them and no one really liked him. Perhaps it was for that very reason; because he was queer and moody and different from themselves, so that they never quite made him out and he remained a kind of stranger. They knew what they were like themselves, but where he was concerned they knew hardly anything; and oddly enough it gave them confidence. Even the fact that they were actually a little afraid of him secretly gave them confidence. Though of course it was chiefly because of his mettle and craftiness and success in what he undertook.

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