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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All this was beyond the overseer, who shook his head in a puzzled way and looked sideways at Barabbas, at the man with the scar under his eye who always avoided meeting one's glance and who even now was standing there with averted eyes. Did he belong to Sahak's god? It was not possible, surely? He did not like him.

Nor had he any wish to let him also out of the mine. But Sahak said again:

– I cannot be separated from him.

The overseer stood mumbling to himself and looking at Barabbas out of the corner of his eye. At length he agreed very reluctantly that it should be as Sahak wished and that they should keep each other company as before. Then he walked away from them into his solitude.

When Sahak and Barabbas presented themselves to the guard at the appointed time, they were both freed from their chains and taken up out of the mine. And when they came up into the daylight and saw the spring sun shining across the mountain-side that smelt of myrtle and lavender, and the green fields in the valley below and the sea beyond, Sahak fell down on his knees and cried out in ecstasy:

– He has come! He has come! Behold, his kingdom is here!

The slave-driver who had come to fetch them looked at him agape as he knelt there. Then he prodded him with his foot as a sign to get up.

– Come now, he said.

They were well suited for harnessing together to the plough, for they had already been coupled for so long that they were as used to each other as a pair of mules. They were gaunt and scraggy, of course, and with their half-shaven heads they were a laughing-stock among the other slaves; it was obvious at a glance where they came from. But one of them at any rate picked up again fairly soon; he was a robust fellow by nature, and after a while they pulled together quite well. The overseer was reasonably satisfied with them; they were not so bad, considering that they were prisoners from the mine.

They themselves were full of gratitude for what had happened to them. Even though they had to toil like oxen from morning till night, it was still so different from before. Just being out in the air, being able to breathe it, made everything so much easier. They delighted in the sun, though their lean bodies dripped with sweat and they were treated just like cattle and really no better than before. The lash whined over them as it had done in the mine, especially over Sahak, who was not as strong as Barabbas. But they had nevertheless returned to life, as it were; they lived on the earth like other beings and not down in perpetual darkness. Morning and evening came, day and night, and they were there to see it and know the joy of it. But they were well aware that God's kingdom had not yet come.

By degrees the other slaves changed their attitude towards them and ceased to regard them as some curious kind of animal. Their hair grew again and they became like all the others, and less notice was taken of them. The remarkable thing about them really was not that they had been prisoners in the mine, but that they had been able to escape from the hell to which they were condemned. In actual fact it was this that had, from the very beginning, aroused the others' curiosity and a kind of reluctant admiration, though they wouldn't own to it. They tried to get out of the other two how it had all come about, but were not very successful. The newcomers were not talkative, and regarding this miracle they didn't seem to want to talk at all. They were a bit odd and kept mostly to themselves.

They need not have done so now. They were no longer chained together. They could have made friends with some of the others if they had wanted to, and there was no further need to eat and sleep beside each other. But they still stuck together and always walked close beside each other as if inseparable. It was all the more strange as in point of fact they had grown shy of one another and found talking more difficult now. They acted as inseparable, though they had drifted apart.

While working they had to go side by side. But not at other times, when they could have mixed with the other slaves. Feeling out of it as they did, however, perhaps it was not really so odd that they held aloof. They had grown so used to keeping together, and used to the chain that was no longer there. When they woke up in the dark at night and felt that they were not shackled together they were almost frightened, until it dawned on them that at least they were lying side by side as before. The knowledge was a relief.

To think that Barabbas should live to see such a thing! That it could be like that for him! It was most extraordinary. For if anyone was ill-suited to being hobbled together with another person, it was he. Against his will, however, he had been; with an iron chain, what is more. And even though the chain no longer existed he still retained it in one way; couldn't do without it, apparently. Though of course he tugged at it in an effort to break away…

But not Sahak. On the contrary, he felt very hurt that things were not as before between them. Why weren't they?

Of their miraculous rescue from the mines, from hell, they never spoke. The first day or two they had done so, but not after that. Sahak had said then that they had been rescued by the son of God, everyone's Saviour. Yes, they had… Of course they had… Though in actual fact it was Sahak who had been rescued by his Saviour, by the son of God, but Barabbas had been rescued by Sahak. Wasn't that right? Wasn't that how it was?

Hm, it was hard to say.

Barabbas had in any case thanked Sahak for saving him. But had he thanked God? Yes, surely he had? But it wasn't certain. One couldn't be sure.

It grieved Sahak that he knew so infinitely little about Barabbas, whom he was so fond of. And it hurt him so much that they were unable to pray together, as they had done down in the mine, in hell. How he would have loved to do it! But he didn't reproach him. He just didn't understand.

There was so much about Barabbas that one didn't understand. But anyway it was he who had seen the Saviour die, and rise again from the dead; and the heavenly light all around him he had seen too. Though they never talked about that any more…

Sahak grieved-but not for his own sake. His gaunt, burnt-up face beneath the snow-white hair was scarred by sparks from the smelting-furnaces and the lash had wealed his emaciated body. But for his own part he did not grieve. For his own part he was, on the contrary, a happy man. Especially now, since his Lord had worked this miracle for him, brought him up here into the sun and up to the lilies of the field, which he himself had spoken of so beautifully.

He had worked the same miracle for Barabbas too. But Barabbas gazed uneasily about him in the world that lay again before his eyes, and none knew what he was thinking.

Such was their relationship during the first part of their time up there.

When the spring ploughing was finished they were put to work the water-wheels which must be set going as soon as the heat began, if everything was not to get dried up. This too was heavy work. And later, when the harvest had been got in, they were moved down to the corn-mill, one of the many buildings which surrounded the Roman governor's residence and made, together with the dirty native village, an entire little town around the shipping-port. In this way they had come right down to the sea.

It was there, inside the mill, that they met the little one-eyed man.

He was a thick-set slave with short-cropped head and a grey, wrinkled face with a shrivelled mouth. His one eye had a furtive look, the other had been gouged out because he had once stolen some bushels of flour. For this reason too he had a large wooden frame round his neck. His job was to fill the sacks with flour and carry them into the store-room, and neither this simple task nor his mouse-coloured, insignificant appearance was in the least remarkable. For some reason he was more conspicuous than most of the others all the same, perhaps because one felt so strangely insecure and ill at ease in his presence. One always knew if he was there or not, and even without turning around his one-eyed stare could be distinctly felt. It was seldom one came face to face with him.

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