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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And so Sahak was led away by the guard and Barabbas was left standing there. The governor commended him for his sensible behaviour and said that he wished to reward him for it. He was to report to the foreman of the slaves here in the house and have other and better work assigned to him.

Barabbas gave him a quick look and the Roman found that the man's eyes did in fact have an expression, harmless though it was. Hatred was quivering there like the point of an arrow that would never be shot.

And so Barabbas went to do as he had been commanded.

When Sahak was crucified Barabbas stood concealed behind some hibiscus bushes a little distance away, so that his friend on the cross should not be able to see him. But Sahak had already been tortured so much beforehand that he was unlikely to have been aware of him. This had been done from force of habit and because they had thought that the governor had simply forgotten to give the order. Actually the governor had not meant anything like that, though he had not bothered either to give an order to the contrary. And so for safety's sake they had done as usual. What the slave was sentenced for they had no idea, nor did they care. They were doing this sort of thing continually.

Half of his head had been shaved again and the white hair was stained with blood. The face expressed nothing, really, but Barabbas who knew it so well understood what it would have expressed had it been able. He stood gazing at it the whole time with burning eyes, if it can be said that eyes such as Barabbas's are burning, and it could be said now. He also gazed at the emaciated body; he could not have torn himself away even if he had wanted to, and he didn't want to. The body was so scraggy and feeble that it was hard to imagine what crime it could have committed. But on the chest, where every rib was visible, the State's insignia were branded, to show that it was a case of high treason. The slave's disk, on the other hand, had been removed for the sake of the metal and because it was no longer needed.

The place of execution was a small rise outside the town, surrounded here and there at the foot by one or two bushes and thickets. Behind one of these stood Barabbas the acquitted. Apart from him and those who had charge of the crucifixion there was not a soul there, no one had bothered to witness Sahak's death. Otherwise people often collected, especially when the victim was guilty of a heinous crime. But Sahak had committed neither murder nor anything else, and nobody knew him or what he had done.

It was spring again now, just as it had been when they came up out of the mine and Sahak had fallen on his knees and exclaimed "He has come!" The earth was green and even the execution-hill was full of flowers. The sun was shining on the mountains and across the sea that lay not far below. But it was the middle of the day, the heat was already oppressive and big swarms of flies rose up the moment anyone moved on the befouled slope. They were all over Sahak's body, and he was past being able to move sufficiently to drive them away. No, there was nothing great or uplifting about Sahak's death.

It was all the more curious, therefore, that Barab-bas could be so moved by it. But he was. He followed it with eyes that were resolved to remember every detail- the sweat that ran down the forehead and from the deep, hollow armpits; the heaving chest with its marks from the State's branding-irons; the flies that no one chased away. The head hung down and the dying man groaned heavily, Barabbas heard every breath right down where he was standing. He too breathed jerkily and heavily, and his mouth was half-open like his friend's up there. He even thought he felt thirsty, as the other undoubtedly did. It was remarkable that Barabbas could feel as he did, but he had been shackled together with him for so long. He thought he still was, for that matter, that he and the crucified man were united again with their iron chain.

Sahak was now trying to get something out, there was something he wanted to say; perhaps he wanted a drink, but no one could catch what it was. Nor could Barabbas hear what he was saying, in spite of straining his ears. Besides, he was standing much too far away. He could, of course, have rushed up the slope, up to the cross, and cried out to his friend up there, asked what he wanted, if there was something he could do for him-and he could at the same time have chased away the flies. But he didn't. He stood there hidden behind his bush. He did nothing. He merely gazed at him the whole time with burning eyes and his mouth half-open from the other's pain.

Not so very long after this it was clear that the crucified man would not have to suffer much more. His breath came faintly; it was no longer audible down where Barab-bas stood, and the chest was hardly moving. After a while it stopped altogether and one could take it that Sahak was dead. Without any darkness descending over the earth and without any miracles at all, he quietly and unobtrusively gave up the ghost. None of those who were waiting for him to die noticed anything; they lay playing dice just as they had done that time so long ago. But this time they did not start up and were not in the least alarmed that the man on the cross had died. They didn't even notice it. The only one who did was Barabbas. And when he realized what had happened, he gave a gasp and sank down on his knees as though in prayer.

Strange… And to think how happy Sahak would have been if he had lived to see it. Unfortunately he was already dead.

And anyway, even though Barabbas was kneeling, he was not in fact praying. He had no one to pray to. But he knelt there for a while all the same.

Then he hid his ravaged, grey-bearded face in his hands and seemed to cry.

Suddenly one of the soldiers uttered an oath, on discovering that the crucified man was dead and that all they had to do was to take him down and go home. And so they did.

Thus it was when Sahak was crucified and Barabbas the acquitted stood looking on.

When the governor retired from his governorship and returned to Rome to spend his remaining years there, he had amassed a fortune which was greater than that of any previous ruler of the island; but at the same time he had administered the mines and the whole province with a profit to the State unknown before. Innumerable overseers and slave-drivers had contributed to this success by their sense of duty, severity and perhaps even cruelty; thanks to them it had been possible to exploit fully the natural resources and squeeze both population and slaves to the utmost. But he himself was far from cruel. It was only his rule that was hard, not himself: if anyone blamed him for such a thing it was due to ignorance, to the fact that one didn't know him. And to most people he was an unknown, half-mythical person. Thousands of human wrecks down in their mine-pits and at their ploughs out in the sun-baked fields gave a sigh of relief when they heard that he thought of going away; in their simplicity they hoped that a new ruler would be better. But the governor himself left the beautiful island with sadness and regret. He had been very happy there.

He was particularly aware that he would miss his work, for he was a vigorous and active man who liked to have plenty to do. But he was also a highly cultured person and therefore looked forward at the same time to the possibilities Rome offered of a refined way of living and intercourse with cultivated equals. As he reclined in his comfortable easy chair on the shady poop deck of the ship his thoughts fingered on this with pleasure.

He had taken with him the slaves he thought he would need for his own use and, among them, Barabbas. He had, however, put him down on the fist more out of consideration and sentiment, for a slave of his age was not likely to be of much use to him. But he liked this sensible slave who had loyally allowed his god's name to be crossed out, and decided that he should come too. No one could believe that Barabbas's master was so considerate and un-forgetful.

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