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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Some time later he confided to Sahak that he had also witnessed the Master's resurrection. No, not so that he had seen him rise from the dead, no one had done that. But he had seen an angel shoot down from the sky with his arm outstretched like the point of a spear and his mantle blazing behind him like a flame of fire. And the point of the spear had rolled away the stone from the tomb, pushing in between the stone and the rock and parting them. And then he had seen that the tomb was empty…

Sahak listened in amazement, his large ingenuous eyes fastened on the other. Was it possible? Was it really possible that this wretched, filthy slave had seen this happen? That he had been present when the greatest of all miracles occurred? Who was he? And how was it he himself was so favoured as to be shackled to one who had experienced this and been so close to the Lord?

He was beside himself with joy at what he had heard, and felt that now he must confide his secret to the other, he could no longer contain it. Glancing around cautiously to make sure that no one was coming, he whispered to Barabbas that he had something to show him. He led him over to the oil-lamp burning on a ledge in the rock-face, and by its flickering light showed him the slave's disk which he wore round his neck. All slaves wore a similar disk, on which their owner's mark was stamped. The slaves here in the mine bore the mark of the Roman State on their disks, for it was to this they belonged. But on the reverse of Sahak's disk they could together make out several strange, mysterious signs which neither of them could interpret but which Sahak explained meant the name of the crucified one, the Saviour, God's own son. Barabbas looked in wonderment at the curious notches which seemed to have a magic significance, but Sahak whispered that they meant he belonged to the son of God, that he was his slave. And he let Barabbas himself touch it. Barabbas stood for a long time holding it in his hand.

For a moment they thought they heard the overseer coming, but it was not so, and they leant against each other once more to look at the inscription. Sahak said that it had been done by a Greek slave. He was a Christian, and had told him about the Saviour and his kingdom that was soon to come; he it was who had taught him to believe. Sahak had met him at the smelting-furnaces, where none can survive for more than a year at the very most. The Greek had not survived so long, and as he breathed his last there in the glowing heat Sahak had heard him whisper:-Lord, do not forsake me. They had chopped off his foot to remove the shackles more easily and thrown him into the furnace, as they always did in such cases. Sahak had expected to end his life in the same way; but not long afterwards a number of slaves, Sahak amongst them, had been removed here, where more were needed.

Now Barabbas knew that he too was a Christian and that he was God's own slave, Sahak finished, looking at the other man with his steadfast eyes.

Barabbas was very reticent and quiet for several days after this. Then he asked Sahak in a curiously faltering voice if he would not engrave the same inscription on his disk too.

Sahak was only too pleased, providing he could. He did not know the secret signs, but he had his own disk to copy from.

They waited their chance until the overseer had just gone by, and with a sharp splinter of stone Sahak, by the light of the oil-lamp, began engraving the signs as well as he could. It was not easy for him with his unpractised hand to copy the strange outlines, but he took pains to do his very best and make it as similar as possible. Many times they had to break off because someone was coming, or because they fancied so, but at last it was finished, and they both thought it was really quite like. Each stood looking in silence at his inscription, at the mysterious signs which they understood nothing at all about, but which they knew signified the crucified man's name-that they belonged to him. And suddenly they both sank down on their knees in fervent prayer to their Lord, the Saviour and God of all oppressed.

The overseer saw them from some distance away, lying as they were right up near the lamp, but they themselves noticed nothing, so engrossed were they in their prayer. He rushed up and flayed them half to death. When at last he moved on Sahak sank to the ground, but the man then turned back and forced him up again with further lashes. Staggering against each other, they resumed their work.

This was the first time Barabbas suffered for the crucified man's sake, for that pale-skinned rabbi with no hair on his chest who had been crucified in his stead.

So the years passed. Day after day. They would not have been able to tell one day from another had they not been shoved away every evening to sleep together with hundreds of others who were equally exhausted, and from this realized that it was night. They were never allowed to leave the mine. Like shadows, bloodless, they lived perpetually, year after year, in the same semi-darkness down there in their realm of death, guided by the flickering lamps and here and there by a log-fire. Up by the mouth of the pit a little daylight forced its way down, and there they could look up towards something that might be the sky. But they could see nothing of the earth, of the world to which they had once belonged. There too, at the mouth of the mine, food was lowered to them in baskets and dirty troughs, from which they fed like animals.

Sahak had a great sorrow. Barabbas no longer prayed with him. He had done so once or twice after wanting to have the Saviour's name engraved on his slave's disk, but then never again. He had merely become more and more reserved and strange, impossible to understand. Sahak understood nothing. It was a complete mystery to him. He himself continued to pray, but Barabbas would only turn away, as though he did not even want to watch. He used to place himself so that he screened the other while he prayed, in case someone came along, so that Sahak would not be disturbed during his prayers. It was as though he wanted to help him pray. But he himself did not pray.

Why? What was the reason? Sahak had no idea. It was all a riddle, just as Barabbas himself had become a riddle to him. He had thought he knew him so well and that they had come so close to one another down here in the underworld, in their common place of punishment, especially when they lay and prayed together those few times. And all at once he found that he knew nothing about him, nothing at all really, although he was so attached to him. Sometimes he even felt that this strange man at his side was utterly foreign to him in some way.

Who was he?

They continued talking to each other, but it was never the same as before, and Barabbas had a way of half turning his back when they spoke together. Sahak never again managed to see his eyes. But had he ever really seen them? Now that he thought of it-had he ever really done so?

Just whom was he chained to?

Barabbas never again spoke of his visions. The loss of this to Sahak, the emptiness, is not hard to understand. He tried to recall them as well as he could, tried to see them in front of him, but it was not easy. And it was not the same; how could it be? He had never stood by the side of the Loving One and been dazzled by the light around him. He had never seen God.

He had to content himself with the memory of something wonderful he had once seen with Barabbas's eyes.

He especially loved the vision of Easter morning, the burning angel flashing down to set the Lord free from hell. With that picture really clear before him, Sahak knew that his Lord was undoubtedly risen from the dead, that he was alive. And that he would soon return to establish his kingdom here on earth, as he had so often promised. Sahak never doubted it for a moment; he was quite certain that it would come to pass. And then they would be called up out of the mine, all who languished here. Yes, the Lord himself would stand at the very pit-head and receive the slaves and free them from their fetters as they came up, and then they would all enter his kingdom.

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