Judas Israariot analysis briefly. Tale "Juda Israariot"

The betrayal, for long time, it was and remains urgent theme for artistic works. Especially acute worth this question In the difficult days of the lack of mutual understanding between people. Perhaps it is for this reason that Leonid Andreeva's story, written at the beginning of the 20th century, Juda Israariot, is so popular today. Especially interesting is the assessment that the author gives in its work, releasing betrayals.

The story is founded on the evangelical history, about the betrayal of Jesus Christ one of his students - Juda. Interestingly, Leonid Andreev, taking as the basis of the gospel, he did not read it, and, therefore, the plot passed quite subjectively.

Throughout the narration, the words "Juda Traitor" are repeated. With the help of such a well-established nickname in the minds, the author positions Judas as a symbol of betrayal. At first, the reader first understands the vicious essence of Jesus: its disgrace is noted, unpleasant appearance - the disproportionateness of the person, the voice is strange and changeable. His actions are surprised by their inconsistency and inexpediency, so, in conversations, he is silent for a long time, it is overly kind, and it is alarming most people. With Jesus Judas, I had no conversation for a long time, but he loved all his students without exception, despite the fact that Judas and was unnecessary, because Often lied, looked stupid and insincere. The author in the process of narration compares Judas and Jesus, thus, eating two images into one rank, absolutely opposed to each other, but he intentionally brings them closer.

The sinful act, committed by Juda, may well be due to the nature of its origin. So, Judah envied the purity of Jesus, its impossibility and unlimited kindness to people, i.e. All those qualities on which he himself was not capable of. And, nevertheless, Judah loves Jesus infinitely. In those moments, when Jesus is distinguished, Judas takes everything very close, he is experiencing that only emphasizes love and reverence to his teacher. Having made his sinful act, he accuses the rest of the students, he reproaches them in that they can eat, sleep, and continue to live as before without their teacher. For the Judah himself, life after the death of Jesus seems to have lost its entire meaning.

It becomes clear that at all the greed pushed the Juda to make betrayal. Judah is a chosen one who fell the same fate as Jesus - to sacrifice himself. He, in detriment, knowing that he would make a heavy sin, fights, but the soul is unable to stand up, because It is impossible to defeat predestination.

Judas is the personification of the paradoxical aggregate of betrayal and the manifestation of the best human qualities. The problem of betrayal in the story "Juda Israariot" is revealed by the human struggle with a predetermined mission.

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Famous Russian writer Silver century L. Andreev remained in the history of Russian literature as the author of innovative prose. His works were distinguished by a deep psychologist. The author tried to penetrate into such depths of the human soul, where no one looked around. Andreev wanted to show the real state of things, disappeared by the cover of lies from the usual phenomena of the social and spiritual life of man and society.

The life of Russian people at the turn of the XIX-XX centuries gave little reasons for optimism. Critics reproached Andreev in incredible pessimism, apparently, for the objectivity of the reality. The writer did not consider it necessary to artificially create benevolent pictures, give evil a decent appearance. In his work, he opened true essence Incomphesed laws public Life and ideology. Causeing critics in his address, Andreev risked show a person in all his contradictions and secret thoughts, revealed the deceit of any political slogans and ideas, wrote about doubts about questions orthodox faith In the form, in which church presents it.

In the story of "Judas Iskariot" Andreev gives his version of the famous Gospel Proverbs. He said that he wrote "something on psychology, ethics and practice of betrayal." The story considers the problem of ideal in human life. Jesus is such an ideal, and his disciples must preach his teachings, carry the light of truth into the people. But the central hero of the work of Andreev does not Jesus, but Judas Israariot, a man of energetic, active and full strength.

For completeness of the perception of the image, the writer describes in detail the memorable appearance of Judah, whose skull was "exactly splitted with a bold a double blow of the sword and the newly compiled, he was clearly divided into four parts and inspired distrust, even anxiety ... double and the face of Judah." Eleven students of Christ look inexpressively against the background of this hero. One eye of Judah is alive, attentive, black, and the other is immobile, like a blind. Andreev draws the attention of readers to the gestures of Judas, the manner of his behavior. The hero is lowly bowed, bending the back and pulling forward a buggy, a terrible head, and "in the seizure of timidity" closes the living eye. His voice, "then courageous and strong, then shrinking, like an old woman," then thin, "annoying liquid and unpleasant." Communicating with other people, it is constantly curly.

The writer introduces us and with some facts of the biography of Judah. It was nicknamed my hero, because I came from the cariot, alone lives, threw his wife, he had no children, apparently, God does not want his offspring from him. Judas many years vagrants, "Lies everywhere, shriveling, Zorko looks out for something with his thieves eye; And suddenly leaves suddenly. "

In the Gospel, the history of Judah is short story About betrayal. Andreev shows the psychology of his hero, tells in detail what was before and after betrayal and what it is caused. The topic of betrayal originated from the writer not by chance. During the first Russian revolution, 1905-1907, he was surprised and contempt with how many traitors suddenly appeared, "as if they were not from Adam, but from Judah."

In the story, Andreev notes that eleven students of Christ are constantly arguing among themselves, "Who more love I paid "to be close to Christ and provide yourself in the future entry into the kingdom of heaven. These students, who will later be called apostles, belong to Judas with contempt and squeamishness, as well as other vagabonds and beggar. They are deepened in the questions of faith, they are engaged in self-pressing and burned out from people. Judas at L. Andreeva does not twist in the clouds, he lives in real world, steals money for the hungry harmnica, saves Christ from the aggressive crowd. He plays the role of a mediator between people and Christ.

Judas is shown with all the advantages and disadvantages, like any living person. He is smart, modest, always ready to help satellites. Andreev writes: "... simple, soft and at the same time serious was serious." Shown from all sides, the image of Judas comes to life. He is also inherent in negative features that arose from him during the time of vagrancy and search for a piece of bread. This is a falseness, dexterity and deceit. Judas tormented by the fact that Christ never praises him, although it makes it possible to conduct business and even take money from the common box office. Iskariot declares the disciples that they are not, namely, he will be near Christ in the kingdom of heaven.

Juda intrigues the Mystery of Christ, he feels that something great and wonderful is hidden under the larva of an ordinary person. Deciding to betray Christ in the hands of the authorities, Judas hoped that God would not allow injustice. Before the death of Christ, Judas follows him, expecting every minute that his tormentors will understand who they are dealing with. But the miracle does not happen, Christ suffers from the guards and dies like an ordinary person.

Having come to the Apostles, Judas with surprise notes that on this night, when their teacher died with a martyr's death, the disciples of ate and slept. They are grieved, but their lives have not changed. On the contrary, now they are no longer subordinates, and each independently going to carry the Word of Christ. Judas calls them traitors. They did not defend their teachers, did not beat him with the guards, did not convene the people to defense. They were "crowded, like a bunch of frightened lambs, not interfering with nothing." Judas accuses students in lies. We never loved the teachers, otherwise they would have rushed to the aid and would die for him. Love saves, not knowing doubts.

John says that Jesus himself wanted this victim and the victim his beautiful. What Judas is angry: "Is there a wonderful victim, what do you say, a favorite student? Where the victim, there and the executioner, and traitors there! The victim is suffering for one and shame for everyone.<…> Slepts, what did you do with the earth? You wanted to destroy her, you will soon be kissing the cross on which you crucified Jesus! " Judas to finally check out students, says that he goes to Jesus on the sky to persuade him to return to Earth to the people he carried the light. Iskariot calls on the Apostles follow him. No one agrees. Peter rushing was also retreating.

The story ends with a description of Judah's suicide. He decided to hang on a bitch of a tree, growing over the precipice, so that if the rope breaks, fall on sharp stones and accurately ascend to Christ. Throwing the rope on the tree, Judas whispering, turning to Christ: "So I don't care gently. I am very tired". The next morning the body of Judah was removed from the tree and threw in the ditch, damning it as a traitor. And he was left forever in the memory of Judas Iskariot, a traitor.

Such version evangelical plot caused a wave of criticism from the church. The goal of Andreeva was to awaken the consciousness of people, to make them think about the nature of betrayal, over their actions and thoughts.

The famous Russian Silver Age Writer L. Andreev remained in the history of Russian literature as the author of innovative prose. His works were distinguished by a deep psychologist. The author tried to penetrate into such depths of the human soul, where no one looked around. Andreev wanted to show the real state of things, disappeared by the cover of lies from the usual phenomena of the social and spiritual life of man and society.

The life of Russian people at the turn of the XIX-XX centuries gave little reasons for optimism. Critics reproached Andreev in incredible pessimism, apparently, for the objectivity of the reality. The writer did not consider it necessary to artificially create benevolent pictures, give evil a decent appearance. In his work, he revealed the true essence of the unshakable laws of public life and ideology. Causeing a squall of critics in his address, Andreev risked to show a person in all his contradictions and secret thoughts, revealed the deceit of any political slogans and ideas, wrote about doubts about the issues of Orthodox faith in the form in which her church presented.

In the story of "Judas Iskariot" Andreev gives his version of the famous Gospel Proverbs. He said that he wrote "something on psychology, ethics and practice of betrayal." The story considers the problem of ideal in human life. Jesus is such an ideal, and his disciples must preach his teachings, carry the light of truth into the people. But the central hero of the work of Andreev does not Jesus, but Judas Israariot, a man of energetic, active and full strength.

For completeness of the perception of the image, the writer describes in detail the memorable appearance of Judah, whose skull was "exactly splitted with a bold a double blow of the sword and the newly compiled, he was clearly divided into four parts and inspired distrust, even anxiety ... double and the face of Judah." Eleven students of Christ look inexpressively against the background of this hero. One eye of Judah is alive, attentive, black, and the other is immobile, like a blind. Andreev draws the attention of readers to the gestures of Judas, the manner of his behavior. The hero is lowly bowed, bending the back and pulling forward a buggy, a terrible head, and "in the seizure of timidity" closes the living eye. His voice, "then courageous and strong, then shrinking, like an old woman," then thin, "annoying liquid and unpleasant." Communicating with other people, it is constantly curly.

The writer introduces us and with some facts of the biography of Judah. It was nicknamed my hero, because I came from the cariot, alone lives, threw his wife, he had no children, apparently, God does not want his offspring from him. Judas many years vagrants, "Lies everywhere, shriveling, Zorko looks out for something with his thieves eye; And suddenly leaves suddenly. "

In the Gospel, the history of Judas is a brief story about betrayal. Andreev shows the psychology of his hero, tells in detail what was before and after betrayal and what it is caused. The topic of betrayal originated from the writer not by chance. During the first Russian revolution, 1905-1907, he was surprised and contempt with how many traitors suddenly appeared, "as if they were not from Adam, but from Judah."

In the story of Andreev notes that eleven students of Christ are constantly arguing among themselves, "who has paid more love" to be close to Christ and provide himself in the future in the kingdom of heaven. These students, who will later be called apostles, belong to Judas with contempt and squeamishness, as well as other vagabonds and beggar. They are deepened in the questions of faith, they are engaged in self-pressing and burned out from people. Judas at L. Andreeva does not twist in the clouds, he lives in the real world, steals money for a hungry harmnica, he saves Christ from an aggressive crowd. He plays the role of a mediator between people and Christ.

Judas is shown with all the advantages and disadvantages, like any living person. He is smart, modest, always ready to help satellites. Andreev writes: "... simple, soft and at the same time serious was serious." Shown from all sides, the image of Judas comes to life. He is also inherent in negative features that arose from him during the time of vagrancy and search for a piece of bread. This is a falseness, dexterity and deceit. Judas tormented by the fact that Christ never praises him, although it makes it possible to conduct business and even take money from the common box office. Iskariot declares the disciples that they are not, namely, he will be near Christ in the kingdom of heaven.

Juda intrigues the Mystery of Christ, he feels that something great and wonderful is hidden under the larva of an ordinary person. Deciding to betray Christ in the hands of the authorities, Judas hoped that God would not allow injustice. Before the death of Christ, Judas follows him, expecting every minute that his tormentors will understand who they are dealing with. But the miracle does not happen, Christ suffers from the guards and dies like an ordinary person.

Having come to the Apostles, Judas with surprise notes that on this night, when their teacher died with a martyr's death, the disciples of ate and slept. They are grieved, but their lives have not changed. On the contrary, now they are no longer subordinates, and each independently going to carry the Word of Christ. Judas calls them traitors. They did not defend their teachers, did not beat him with the guards, did not convene the people to defense. They were "crowded, like a bunch of frightened lambs, not interfering with nothing." Judas accuses students in lies. We never loved the teachers, otherwise they would have rushed to the aid and would die for him. Love saves, not knowing doubts. Material from site.

John says that Jesus himself wanted this victim and the victim his beautiful. What Judas is angry: "Is there a wonderful victim, what do you say, a favorite student? Where the victim, there and the executioner, and traitors there! The victim is suffering for one and shame for everyone.<…> Slepts, what did you do with the earth? You wanted to destroy her, you will soon be kissing the cross on which you crucified Jesus! " Judas to finally check out students, says that he goes to Jesus on the sky to persuade him to return to Earth to the people he carried the light. Iskariot calls on the Apostles follow him. No one agrees. Peter rushing was also retreating.

The story ends with a description of Judah's suicide. He decided to hang on a bitch of a tree, growing over the precipice, so that if the rope breaks, fall on sharp stones and accurately ascend to Christ. Throwing the rope on the tree, Judas whispering, turning to Christ: "So I don't care gently. I am very tired". The next morning the body of Judah was removed from the tree and threw in the ditch, damning it as a traitor. And he was left forever in the memory of Judas Iskariot, a traitor.

Such a version of the evangelical plot caused a wave of criticism from the church. The goal of Andreeva was to awaken the consciousness of people, to make them think about the nature of betrayal, over their actions and thoughts.

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L.andreyev died in Finland, essentially in emigration, in 1919. In 1956, reburied on the Little Mosts of Volkov Cemetery in St. Petersburg.

Its own literary portrait L. Andreeva - "The only friend among the writers" - M. Gorky ended in words that could not be recognized fair: "He was such as he wanted and could be - a man of rare originality, rare talent and quite courageous in his search for truth."

2.Iuda-mystery of the Gospel

In the encyclopedic dictionary of Brockhaus and Ephron - one of the most authoritative reference pre-revolutionary publications - Judas reported: "Juda Israariot is one of the 12 apostles, betraying his teacher. He received his nickname from the city of Keriof, from which he was native (ISH-Keriof - a man from Keriofa); However, opinions in this regard differ. In any case, he was the only Jew among the apostles who were all Galilean. In the society of the apostles, he headed their cashier, from which he soon began to abduct money, and then, deceiving in the hope that Jesus Christ would be the founder of the Great Earth Kingdom, in which all Jews would be princes and drown in luxury and wealth, he sold his teacher for 30 Silvernikov (or Sicle: 3080 k. \u003d 24 r. Sol.), but from remorse of conscience hanged himself. There was a lot of attempts to solve his transition from the apostle to betrayal ... "1 In the representation of humanity, Judas became a symbol of the black betrayal. Many outstanding works of world literature, first of all " The Divine Comedy"Dante Aligiery, secured this" glory "for Juda. At Dante Judas, together with other traitors (Brutt and Kassie, who made the Emperor Caesar in Ancient Rome), is in the most terrible place of hell - in one of the three pastes of Lucifer. What was committed by Juda did not allow him to put it in any of the circles of hell, as it would be too small punishment for him:

Front [Judas.- V. K.] Not the teeth are so terrible,

As nails were, all the same

Skinny skin from the back.

"He, at the top, suffering from all worse,-

Said the leader- Juda Israari;

Inside the head and heels outdoor "2.

The "canonical" image of Judah, the idea of \u200b\u200bthe moral essence of its black villainy was fixed in the minds of humanity throughout the centuries. And in the XIX century, A. S. Pushkin again swam up the betrayal of the "World Enemy", the idea of \u200b\u200bbetrayal in the poem "Imitation Italian" (1836):

How the traitor student broke down with the tree,Dievol flew to face his student,Did life in him, messed up with his prey

And threw the corpse alive in the larynx geenna smooth ...

There demons, rejoicing and shoulder, on the hornsBleed with laughter of the World EnemyAnd they were noisy to the damned lord, and Satan, the lead, with merry on the faceThe lobsia of his thoroughly burningIn the treacherous night of the false Christ 3.

However, in the XIX and in the XX centuries, in conditions general process cultural dehristanization, in world literature and art clearly designated new trend - comprehend the motives, penetrate the psychology of gospel characters, get them "blood and flesh of the world" (L. Andreev). And this, in turn, led to an unconventional interpretation of canonical biblical plots and images. The image of Judas was rethought. "Juda - original and translational, in Russian literature more than a dozen," wrote M. Gorky L. Andreev in 1912. Of course, this tendency caused a sharp rejection from most readers brought up in the traditions of Christian culture and morality. Many people perceived the appeal to the image of Judas, to his "trading divant" negatively, seeing in this just a desire to justify the traitor. L. Andreev revered against such an understanding of the author's position and was surprised by the misunderstanding of them written: "Or you also think," he wrote to one of his correspondents, - that I justify Judas, and I myself am Juda, and the children of my azephs "1.

Meanwhile, the riddle of Judas gives rise to the gospel itself, in which there is no psychological prey of this key episode. As you know, the canonical gospels do not explain the events and actions of the evangelical characters, but only set out them, tell them. And, of course, do not contain psychological motivations. This is the feature of the Old and New Testaments and their mystery. The riddle because, despite the brevity, lapidarity, external impartiality, the text of the Holy Scripture has worried almost two thousand years and attracts to him. The Bible, in particular, is because it has such an impact on the reader, which does not explain anything, but fascinates with his abnormality.

Let us turn to the primary source - to the evangelical texts, where the evil act of Judah speaks:

« 21. Having said this, Jesus was indignant by the Spirit, and witnessed, and said: True, truly telling you that one of you betray me.

22. Then the students looked at each other, a perplexed, whom he says ...

26. Jesus answered: the one who oh, having saved a piece of bread, feed. And, having dippeding a piece, submitted Judas Simonov Izyariot.

27. And after this piece of Satan entered it. Then Jesus said to him: what you do, do soon.

28. But none of the archers did not understand what he told him.

29. And how Judah had a box, then some thought that Jesus tells him: "Buy what we need for the holiday", or to give anything to the beggar.

30. He, having accepted a piece, immediately came out; And there was a night.

31. When he came out, Jesus said: now the Son of Man was famous, and God became famous in it. "

Answer to the question why Judas betrayed the teacher who fed to him such trust, we do not find here. On the contrary, the famous evangelical episode generates new questions: what did Juda guilty? Why exactly did Satan entered him and did he betray the teacher? This is an uneplied mystery. "And, it became, it opens the perfect field for all sorts of hypotheses of bibliest scientists and for creative fantasies of artists who saw Judas not only an individual psychological problem, but also a generalized metaphor, a symbol of some eternal dark Parties Human character, "comments Zenon Kidosovsky.

There is another reason for the increased interest of artists to evangelical images - their general accuracy, publicity, that is not only religious, but also a cultural train, which formed over the centuries. IN the newest time Mythology (biblical mythology) turned out to be a tank to describe the models of personal and universal behavior, since it has a high degree of generalization, symbolism. Evangelical characters, mythology allow us to operate with images of large-scale, make it possible to expand the spatial-time framework of the narration and go beyond the socio-historical scope of ethics, philosophy. At the end of the second millennium, when it became aware of the need to summarize the path traveled by humanity in the Louis of Christianity, this kind of interest in gospel events is not unexpected.

The appeal of L. Andreeva to the gloomy evangelical character also has its own internal reasons caused by the Andreev concept of man, pessimistic sentiments in his work. The surrounding writer is a real reality, the events of the domestic history of the beginning of the 20th century (as, in general, and the whole world history) did not allow to be excessively optimistic with respect to the moral state of humanity ("But could they not be a little better","The Hero of L. Andreeva will say about people). The writer worked the gap between the high ideals and real human actions, and this gap is especially noticeable, "when a person falls into the crisis life situation, the situation of the" last "choice ... This moral split Andreev considered not only the illness of his contemporaries, but also universal weakness" A person in general "- the generic property of human nature. That is why the object of the "moral investigation" of the writer in his mature creativity is increasingly not the specific historical types of his contemporaries, but "eternal images", moral and psychological "archetypes", for centuries served to humanity "the alphabet" of good and evil "1.

"The story L. Andreeva, which is a free fantasy on a religious and mythological plot, contains many explicit and hidden biblical quotes, allusions, symbols; The nature of the narration resembles the parable ("And sojudas came ... ")with its generalization, neglecting to household details and the allocation of the central idea, pathos. The truth, felt and in tone (author's intonation), and in the construction of phrases and text as a whole, and in the choice of vocabulary, increases the figurative and semantic (philosophical and cultural) capacity of Andreev text, creates conditions for a multivariate interpretation of the work.

It is also very important to keep in mind that the story L. Andreeva in the context of the history of world philosophy and literature is not unprepared, but serves as a logical continuation of the line coming from the first centuries of Christianity. Another Origen Alexandrian in the III century thought about the complexity and controversialness of the gospel character, he claimed: "... isn't it clear for everyone that in the soul of Judah, along with Srebolombius and with malicious intent, to betray the teacher, the feeling produced in it by Jesus's words was closely connected - then the feeling that has concluded in it some other residue of good location. "

In the newest time to the image of the apostle apostle, Maximilian Voloshin, Ana Tol France, Clemens Brentano, Tor Gedberg, Vasily Rosanov, Gebgardt, Nikos Kazandzakis, Yuri Nagibin and many others were treated in their works.

3. Tale "Juda Israariot"In estimates of critics

Difficult, hard and maybe heavengodar approach the secret of Judah, lay downwhat and calmly not notice her, coveringher beauty roses church.

S. Bulgakov

The story appeared in 1907, but the mention of her intention is found at L. Andreev already in 1902. Therefore, not only the events of Russian history - the defeat of the first Russian revolution and the refusal of many of the revolutionary ideas - caused by the emergence of this work, but also internal impulses of L. Andreeva himself. From a historical point of view, the theme of the apostasy from the former revolutionary hobbies is present. L. Andreev wrote about this. However, the content of the story, especially over time, goes far beyond the specific socio-political situation. The author himself wrote about the plan of his work: "Something on psychology, ethics and practices of betrayal", "a completely free fantasy on the topic of betrayal, good and evil, Christ, and so on." Leonid Andreev's story is an artistic philosophical and ethical study of the human vice, and the main conflict is philosophical-ethical.

We must pay tribute to the artistic courage of the writer who risked to appeal to the image of Judas, the more try to understand this image. After all, from a psychological point of view understandmeans something and adopt (in accordance with the paradoxical statement of M. Tsvetaeva understand- Forgive, not otherwise). Leonid Andreev this danger, of course, foresaw. He wrote: The story "will scold and on the right, and on the left, on top and bottom." And he was right: accents that were arranged in his version of the Gospel History ("Gospels from Andreeva") were unacceptable for many contemporaries, including L. Tolstoy: "Terribly Gadko, False and Lack of talent. The main thing why? " At the same time, the story M. Gorky, A. Blok, K. Chukovsky and many others appreciated.

Jesus as a character of the story ("Andreeva Jesus, Jesus Renana's rationalism, artist Polenov, but not the Gospel, the personality is very mediocre, colorless, small," - A. Bugrov), and images of the apostles ("from the apostles approximately nothing should be left. Only Mokresko, "- in. V. Rozanov), and, of course, the image of the central hero of" Juda Israiri "(" Attempt by L. Andreeva to introduce an unusual man to Judas, to give his actions a high motivation was doomed to Failure. It turned out a disgusting mixture of sadistic cruelty, cynicism and love with a supervision. The work of L. Andreeva, written in the destroyer of the revolution, at the time of the black reaction, is essentially an apologetic betrayal ... This is one of the most shameful pages in the history of the Russian and European decadence ", I. E. Zhuravskaya). The derogatory reviews about the scandalous work in the criticism of that time was so much that K. Chukovsky was forced to declare: "It is better to be a false-meter in Russia than the famous Russian writer."

The polarity of the assessments of the work of L. Andreeva and his central hero in literary criticism did not disappear today, and it is caused by the dual character of the image of St. Andrew Judah:

The other point of view was not less distribution. For example, B.S. Bugrov argues: "The deep source of provocation [Judah. - V. K.) It turns out that there is no congenital moral vanity of a person, but an integral property of his nature is the ability to think. The inability to deduct from the "crazy" thoughts and the need for their practical inspection is the internal impulses of the behavior of Judas "; P. Basinsky writes in the comments to the story: "This is not the apology of betrayal (as the story was understood by some critics), but the original interpretation of the topic of love and loyalty and an attempt in the unexpected light to present the topic of revolution and revolutionaries: Judas, as it were," the last "revolutionary exploding the most The false meaning of the universe and thus clears the road to Christ "; R. S. Spivak argues: "The semantics of the image of Judas in the story of Andreeva is fundamentally different from the semantics of the Gospel prototype. The betrayal of Andreevsky Judah is a betrayal only in fact, and not essentially. " And in the interpretation of Yu. Nagin, one of the modern writers, Judas Iskariot - "Favorite student" of Jesus.

The problem of the evangelical Judah and its interpretation in literature and art there are two faces: ethical and aesthetic, and they are inextricably linked.

The ethical edge meant L. Tolstoy, asking the question: "The main thing is why" to contact the image of Judah and try to understand him, to delve into his psychology? What is the moral meaning in this first? Deeply natural was the appearance in the Gospel not only a positive excellent personality - Jesus, the Bohell, but also his antipod - Judas with his satanic start, who personified the universal vice of betrayal. Humanity was needed by this symbol for the formation of a moral coordinate system. It is somehow different to look at the image of Judas - it means that it is an attempt to revise it, assess, to encroacitate the value system for two millennia, which threatens moral disasters. After all, one of the definitions of culture is the following: Culture is a system of restrictions, self-restraints prohibiting killing, steal, betray, etc. Dante in the "Divine Comedy", as is well known, the ethical and aesthetic coincide: Lucifer and Judas are equally ugly and in ethical, and in aesthetic plan - they are anti-nutrition and anti -toestic. All innovations in this area may have serious not only ethical, but also socio-psychological consequences. All this gives an answer to the question why the image of Judas was for a long time banned, it was as it were to be put on her taboo.

On the other hand, to refuse to attempt to understand the motives of Judas - it means to agree that a person is a kind of puppet, in it only there are the forces of others ("Satan entered" in Judas), in such a case a person and responsibility for their actions Not carries. Leonid Andreev possessed courage to think about these uneasy questions, to offer its answer options, knowing in advance that the criticism would be tough.

Starting to the analysis of the story of L. Andreeva "Juda Israariot", it is necessary to emphasize once again: the positive assessment of Judah is a gospel character, - Of course, it is impossible.Here, the subject of analysis is the text of the artistic work, and the agency is to identify its meaning on the basis of establishing relationships various levels Text elements, or, most likely, determining the boundaries of interpretation, otherwise - the spectrum of adequacy.

4. "And others ..." in the story

Well, yes, I talked about them (people) bad,but could they not be a little better?

L. Andreev. Juda Israariot

There is no fictional character in the story, the plot (sequence of events) is also, in comparison with the Gospel, remains within the canonical. But accents, the meaning of the described L. Andreev is different from Evangelsk.

Initially, in her first publication in the "Knowledge Commander's collection" for 1907, the story was called "Judas Israariot and others", - obviously, those on whom lies responsibility for the God's death of Christ. Among the "Others" are also the apostles - Jesus students. With an angry irony, Peter depicts (translated from Greek. - Stone), sinful, strong and limited. This is he and another student of Jesus, John, argue about who of them will be in the kingdom of heaven next to Jesus. This Peter drinks almost all the wine purchased for Jesus, "with indifferers of a person who gives the value only to the quantity." Ironic Assessing the Force of Peter, contained in the words of Judah: "Onceve is someone stronger than Peter? When he shouts, all the donkeys in Jerusalem think that their Messiah came, and also raise a cry. "This Peter, as was predicted by Jesus, crowded three times from the teacher taken into custody. What can we talk about others if the faithful student rents from the teacher ...

With the same evil irony depicted and John, a favorite, student of Jesus. In the story of L. Andreeva John - a wrenched and arrogant, who does not want to give anyone to sit next to Jesus.

From the point of view of Judah, the doubting vestment is limited and is not able to understand the irony. Such and the author's assessment of the character:

At times, Judas felt an unbearable answerto your strange friend and piercing ita sharp look, spoken irritably, almost with molebattle:

- But what do you want from me? I told youeverything.

- I want you to prove how it can begoat your father?- with indifferent persistenttyu interrogated Thomas and waited for a response ...

What are you stupid, Thomas! You see in a dream:wood, wall, donkey?

Many characteristics "and others" are given Jew, and therefore they cannot be recognized as fair, says L. A. West: "He, who" so skillfully mixed the truth with a lie, "God cannot be authorized. Therefore, he is a false prophet - no matter how passionate and sincerely seemed to be his speech. " Of course, the optics of sight of Judah and its estimates are not in the work of final. However, it is also obvious that the copyright voice sounds in unison with the vote of Judah - judges and an accuser "others", the physical point of view of the central hero and the author-narrator coincide that the most clearly visible, for example, in the following fragment:

And Judas quietly flew from behind and graduallyshaft. Here in the distance mixed up in the Pestruy bunchand it was impossible to consider which of theselittle figures Jesus. That's a little thomas turned into a gray point- and suddenly everyone disappeared forrotate.

In this sense, Judas to some extent, the "prophet" is in the sense that the author is authorized to say something very for the author important. And the author's tone of the story about Judas in key episodes reaches, it seems the limit in its grief and piercing lyricism. In the famous scenes of the kisses of the traitor and the deadly grief of Judas are transmitted, and his father's tenderness and love for "son, son" (as not once he calls Jesus in a story):

... And the deadly grief was lit in his heart,such one who experienced Christ was tested. Having stretched out in a hundred loudly ringing strings, he quickly rushed to Jesus and gently fuckedits tree in the cold cheek. So quiet, so gently, with thatto painful love and longing that, be Jesusflower on a thin stem, he did not breakwould not give him this kiss and pearl dewwith clean petals.

A completely different tone, other vocabulary is present in the author's speech when he speaks of other students. They fall asleep during the prayer of Jesus in the Greater Garden, when he asks them to awake, be with him at an hour of testing:

Peter and John shoved by words, almostshenny meaning. Yawning from fatigue, they spokeabout how cold night is and about how expensive meatin Jerusalem, fish can not be enough.

And finally, these are the students - they did not protect Jesus from Roman guards during his arrest:

As a bunch of frightened lambs, students were crowded, no one hindering with anything.- and even samime yourself; And only a few decides to walk andthere is separate from others. Pushedron, Peter Simonov with difficulty, accurately losing all hisforces, extracted from the sheath Sword and a weak, oblique blow opustil him on the head of one of the ministers,- but Nikaho harm has not caused. And noticed this jesushall to leave an unnecessary sword ...

Soldiers had a pupils, and they againwere and stupidly climbed down the legs, and it lasted beforeas long as she did not make a contemptuous soldierrage. Here is one of them, entering the eyebrows, movedto screaming John; another rudely pushed from hisshoulder hand thomas, in something convinced him, and to sait was a huge fist directly and transparent eyes,- and John ran, and ran Foma and Jacoband all the students, how many are them here, leaving Jesusa, fled.

From the final version of the name of the story of L. Andreev removed the words "... and others", but they are invisibly present in the text. "And others" are not only the apostles. These are all those who worshiped Jesus and happily welcomed it at the entrance to Jerusalem:

Jesus has already joined Jerusalem on doss, andstring clothes on his way, welcomed his peopleenthusiastic shouts: Osaned! Hosanna! Grocery in the nameLord! And so great was a gloa, so the love rushed to him, which was crying Jesus ...

And here is the court over Jesus. Pilate in the story of L. Andreeva addresses the residents of Jerusalem present on the square:

I explored with you and did not find a person of thisguilty of anything you blame him ...Judas closed his eyes. Wait.

And the whole people shouted, screamed, overlay for a thousandanimal and human voices:

- Death to him! Cutting it! Cutting it!

It is necessary to emphasize that L. Andreev does not go far from the Gospel. Compare the same episode in the Gospel of Matthew, Chapter 27:

"22. Pilate says to them: What will I do Jesus, called Christ? They tell him everything: yes will be crucified!

23. The ruler said: what kind of evil did he? But they shouted even stronger: let it be crucified!

24. Pilate, seeing that nothing helps, but the confusion increases, took the water and washed his hands before the people, and said: I was innocent in the blood of the righteous of this; See you.

25. And answering the whole of the people said: It's blood on us and our children. "

Unlike the Gospel Pontium Pilate (as well as Pilate in the Roman M. Bulgakov "Master and Margarita"), St. Andreevsky Pontius Pilate is exempt from responsibility for the crucifixion of Jesus. The procurator - a character of the story of L. Andreeva - amazing the evil of the inhabitants of Jerusalem, requiring the execution of the "righteous of this", and he removes his guilt, demonstratively and symbolically washing his hands (which, by the way, seen by the eyes of Judah, "clean"):

So he washes his hands- for some reason my whites washshades decorated with rosters- and screamlessly shouts,raising them, surprised by silent people: "Nevai am new in the blood of the righteous of this. See you! "

In the emotional stress of the story, the Jews's procurator, which "viciously shouts", is involved, which "viciously shouts", but who would be a speech of a rayful and complete conscious dignity of power. Judas in a frenzy kisses his hand, repeating: "You're wise! .. You are noble! .. Youwise, wise! .. "These words of Judas are gratitude for the refusal of the procurator to take the sin of the death of Jesus. The same Andreevsky Judas waited from "others."

Andreeva himself speaks not only in the role of a traitor, but, like a paradoxically, as a judge. On his last day, Judas comes to the apostles to imitate them and equate to the High Priests Killets, who were sent to the execution of innocent Christ:

- What could we do, assured himself,- timeled the hands of Thomas.

- So are you asking, Thomas? So-so!-bowed the head of the Naboka Juda from Cariot and suddenly angry hit:- Who loves, he does not ask thatdo! He goes and does everything ... When your son is drowning, do you go to the city and ask passersby:"What should I do? My son is drowning! "- and you do not rush to the water and are not sulking next to the son. Who loves!Peter Khmuro replied to Judah's frantic speech:

- I bared a sword, but he himself said- do not.

- Do not? And you obeyed?- laughed Juda.
- Peter, Peter, can you listen to him! Unless Ponyis he doing something in humans in the fight? ..

- Sickie!- john shouted, rising.- He isi wanted this sacrifice. And the victim is beautiful!

-Is there a wonderful victim, what do you say, a favorite student?

Where the victim, there and the executioner, anddatters there! Victim- it is suffering for oneand shame for all. Traitors, traitors that you arelali with earth? Now look at it from above and belowand laugh and shout: Look at this land, on itcrucified Jesus!

... He took the whole sin of people. His victim is prekrasnaya!- he insisted John.

- No, you took the whole sin. Favorite student! Doesn't the race of traitors, a breed of unimustal and liars begin to go from you ... You will soon kiss the cross on which you crucified Christ.

Why, despite the fact that the topic "And others"in the story he sounds completely distinctly and unequivocally, L. Andreev refused the name "Juda Israariot and others"and stopped on a more neutral "Juda Israariot"?The case, apparently, is that the rejected version of the name was not deprived of rectinity; He put forward the topic of responsibility "and others" for the first plan (since the betrayal of Judah himself was no longer news for the reader). The wines "and others" are still a peripheral topic in a story, in the center of it there are two characters: Judas Israariot and Jesus Christ, and their mysterious, mysterious rocking incomprehensible communication, its own version of which offers a writer.

Before moving to the title hero - the image of Andreevsky Juda Iskariot, turn to the one who was the origin of all events - the image of Christ in the interpretation of Leonid Andreeva, assuming that this image here will also be a retreat from the canonical tradition.

5. Image of Jesus,Or did Christ laugh?

S. Averintsev

Understand the artist, and this thought is deeply fair, you are called on those "laws", which he is the artist - put on his own. Such a "law" for L. Andreeva, who risked to create an artistic image of Jesus Christ, was the following: "I know that God and the devil are only symbols, but it seems to me that the whole life of people, its whole sense is to expand infinitely These symbols, feeding them with blood and flesh of the world "1. It is like that - "Drinted blood and flesh of the world" - appears to us by Andreevsky Jesus, and this is manifested in a story, in particular, in his laughter.

With a traditional, psychological point of view, an open, cheerful laughter is not associated with any negative representations, rather it has positive connotation. However, in the Christian value system of values, the philosophy of laughter is understood otherwise. S. S. Averintsev writes about this: "The wisers are always harder to laugh than a simpler, and this is because a sage in relation to a larger number of special cases of internal inconsisions has already crossed the trait of liberation, the line of laughter is already behind the threshold ... Therefore, legend, According to which Christ never laughed, from the point of view of the philosophy of laughter, it seems quite logical and convincing. At the point of absolute freedom, the laughter is impossible, because it is too thin. "2 From a Christian point of view, the manifestation of the "Absolute Freedom" of Jesus Christ was the harvest of the voluntary victim in the redemption of sins of human, any other manifestation of freedom, a demonstration of freedom, including in a laugh, would be really excessive.

But in the story of L. Andreeva, another logic prevails - not religious-mystic, but psychological, cultural and historical, rooted in the world cultural tradition and substantiated M. Bakhtin. And laughing Jesus - it would seem, a completely minor detail - testifies to the principal difference in the image of Jesus Christ, of Andreeva from the Evangelical Jesus, which was also noted by researchers: "Even the one who thinks as a symbol of the highest ideal integrity, in the image of L. Andreeva is not free From duality, "says L. A. Kolobayev, characterizing the image of Jesus Christ. It seems incredible, but Jesus at L. Andreeva is not just laughing (which would have been a violation of the Christian legend, a religious canon) - he laughs:

FROM greedy attention, childish semi-pole mouth,laughing her eyes in advance, he listened to Jesus him Intrusted, ringing, cheerful speechand sometimes she lached over his jokes thata few minutes had to stop racestale.

Here is a word hoohotal- Purely Andreevskoye, from other authors, as far as we know, it is not cited in connection with Christ. Andreev himself was in life (as evidenced by memories of memoirists, primarily the literary portrait of L. Andreeva, created by M. Gorky) by a man of extreme sentiments: and a romantic lyrics and a pessimist-paradoxist. Jesus at L. Andreeva appears, thus, not just in his human (not divine) hypostasis, but also acquires some of the original Russian national traits (lyrism, sentimentality, openness in a laugh, which can act as defenseless openness). Of course, the image of Jesus at L. Andreeva is to some extent the projection of his (Andreeva) artistic, Russian soul. In this regard, let us recall the words of the author about the idea of \u200b\u200bhis story "Juda Israariot" is "absolutely free fantasy." Fantasy, we note, defined by the features of the worldview, the style of the artist.

By tradition, the cheerful laughter is regarded as a liberating principle - laughs internally free, familiar person, for example, the person of the Renaissance in the novel Francois Rabl "Gargantua and Pantagruel". "The real laughter, ambivalent and universal, does not deny the seriousness, but purifies and fills it. Cleans from dogmatism, one-sidedness, osheaselity, from fanaticism and categoricalness, from elements of fear or intimidation, from didactism, naivety and illusions, from bad one-planningness and unambiguity, from silly cavity. Laughter will not make seriousness to frozen and tear away from the incomplete integrity of being. Such are the common functions of laughter in the historical development of culture and literature, "said M. M. Bakhtin. L. Andreev in his stories of fantasy about God, even before the emergence of works by M. M. Bakhtin, intuitively confesses this particular concept, the philosophy of laughter. L. Andreev sees in Jesus, first of all, Human hyposta, and even once, also emphasizing it and thereby freeing the space for the approval of the human, active principle, equalizing God and man. In Andreev's concept of Jesus, Laughter ("Hochot") is still logical because he equalizes, brings his participants, building a relationship is not on religious (Gothic) vertical, but on earthly, human horizontal.

Jesus L. Andreeva, as we see, as well as Judas, is a fantasy on the gospel theme, and he is close in his human manifestation of Bulgakovsky Ishua from Master and Margarita. This is not "having power" (the Gospel of Matthew), who knows about his divine origin and his intention of the Godhead, and dodged from real reality, a naive, dreamy artist, subtlyly feeling the beauty and diversity of the world, and it knows his disciples:

John found between the stones beautiful, bluelizard and in gentle palms, laughing quietly, brought itJesus; and lizard watched with his convex, zagadaughter eyes in his eyes and then quickly slipzero with a cold body along his warm hand and quickly carried out her delicate shuddering tower somewhere.

Judah transmits Jesus beautiful flowers:

Did you give Jesus Lily, which I found in gorAH?- drawn Judas to Mary ...- Lit smiledis he?- Yes, he was happy. He said that from the flower groinno Galilee.- And you, of course, did not tell him thatthis Juda got, Juda from Cariot?- You prompteddo not talk.- Not. Do not, of course, do not,- i sighed Judas.- But you could run away, becausewomen are so chatty.

In his essay, L. Andreeva M. Gorky, as you know, claimed: "In all that it concerned the dark sides of life, contradictions in the soul of man, fermented in the field of instincts, he was terribly guessed." Contribuability, inexpensiveness of the chosen evangelical plot, the mystery of the relationship between the teacher and the student and attracted above all L. Andreeva in his story.

Andreevsky Jesus is mysterious, but what is his mystery? It is not so much religious and mystical as subconsciously psychological character. In the story talk about great Mystery « beautiful eyes» Jesus - why Jesus is silent to which Judas appeals mentally with a prayer:

Great mystery of your wonderful eyes ... led mestay! .. But are you silent, are you all silent? Lorddi, gentle, then whether in longing and flour I was looking for youall my life, I was looking for and found! Free me. Remove the severity, it is heavier mountains and lead. Aren't youare you awesome like a chest of Judah from cariot?

When reading, the story arises logical (in the psychological system of coordinates) the question: why Jesus brought to himself by Judas: because he is rejected and unloved, and Jesus did not renew anyone from anyone? If this motivation is partly and takes place in this case, it should be regarded as peripheral in a reliably realistic and at the same time not devoid of penetration into the depths of the subconscious story L. Andreeva. Jesus, as evidenced by the Gospel, prophesied on the upcoming betrayal of him one of the apostles: "... Do I chose you twelve? But one of you is a devil. And he spoke about Judas, the son of Simon Israariot, because he should have to betray him, one of the twelve "(Gospel from John, Ch. 6: 70-71). There is a mysterious subconscious relationship between Christ and Juda in the story of L. Andreeva, not expressed verbally and nevertheless felt by Juda and readers. This connection (the monitoring of the events connected both forever) is felt psychologicallyand Jesus - Bo God, she could not not find an external psychological expression (in mysterious silence, in which there is a hidden tension, waiting for the tragedy), and especially clearly - on the eve of Christ's death of Christ. It would not be logical if it was different in this story. We emphasize once again that we are talking About the artistic work, where attention to psychological motivation is natural and even inevitable, in contrast to the gospel - sacred text, in which the image of Judah is a symbolic embodiment of evil, a character from the position of artistic imagery conditional, purposefully devoid of psychological measurement. Genesis of the Gospel Jesus is being in another coordinate system.

Evangelical sermons, parables, Ghefseiman prayer of Christ are not mentioned in the text, Jesus is like the periphery of the events described. This concept of the image of Jesus was characteristic not only by L. Andreev, but also to other artists, including A. Blok, who also wrote about the naivety "Isus of Christ" (in the "Twelve" poem), femininity of the image in which not his own Energy, and the energy of others. Naive (from the point of view of the contemporaries of Jesus - residents of Jerusalem, who renounced the teacher) and his teaching, which, with the help of his terrible "experiment," seems to check and reveals its moral power of Judas: the world is moving love, and in the soul of man originally laid love, concept About good. But since the Teaching of Jesus is the Great True, why did she turn out to be powerless about himself? Why does this wonderful thought find a response from the inhabitants of the ancient Jerusalem? Taking the truth of Jesus and enthusiastically welcoming him at his entrance to Jerusalem, the inhabitants of the city were then disappointed in her power, disappointed in their faith and hope and the more powerful teachers began to reproach in the insolvency of his sermons.

The divine and human began appear in the story of L. Andreev in the heretical interaction: Judas becomes at the paradoxalist of Andreeva Personality, who played the greatest role in history, and Jesus is represented in his physicality, human caring, and the corresponding episodes (first of all, the beating of Jesus Roman guards) are perceived As an excessively naturalistic in relation to Christ, but nevertheless possible in the chain of arguments, motivations, reasons and consequences, which were recreated by the artistic fantasy of the author "Juda Iskariota". This concentration of L. Andreeva on the human hatch of the Bozhochlovka was in demand, common in the literature of the 20th century, and, in particular, she determined the concept of the image of Yeshui in the Master and Margarita novel M. Bulgakov.

6. Juda Israariot in the image

L. Andreeva, Andreevskaya ConceptMan

He [Thomas] carefully looked atChrist and Judas sitting nearby and this countriesnaya closeness of Divine Beauty and Miraclevirtual disgrace, man with meekrum and octopus with dull greedy eyeshe oppressed his mind as an unresolved riddle.L. Andreev. Juda Israariot

Judas, perhaps, the most mysterious (from a psychological point of view) The gospel character was especially attractive for Leonid Andreeva with his interest in the subconscious, to contradictions in the soul of man. In this area, L. Andreev was "terribly guessed."

In the center of the story of L. Andreeva - the image of Judah Iskariot and his betrayal "Experiment". According to the Gospel, Judas was moving a mercantile motif - betrayed the teacher for 30 silverings (the price is symbolic - this is the price of a slave at the time). In the Gospel of Judas Korerstolyviliv, he reproaches Mary when she buys a precious world for Jesus, - Judas was the keeper of public treasury. Andreevsky Jude is not typical of Srebrolubie. L. Andreeva Judas himself buys expensive wine for Jesus, which almost everything drinks Peter.

The reason, the motive of a terrible betrayal, according to the Gospel, became Satan, who was in Judas: "Satan entered the Judea, called Isariot, .. and he went and spoke with the high priest" (Gospel from Mark, Chapter 14: 1-2). The gospel explanation seems to be from a psychological point of view, mysterious: since all the roles were already distributed (and the victims, and the traitor), then why it was the Grave Cross to be a traitor? Why he then hanged himself: did not stand the severity of the crime? Repeated in the grace for them? The scheme "Crime - Punishment" here is so generalized, reduced to the general model, which in principle allows various psychological concretization.

Unlike published in the early 1990s, the story of Y. Nagin "Favorite student", where copyright It is definitely pronounced (in particular, already in the title), the story of L. Andreeva is contradictory, ambivalent, its "answers" is encrypted and paradoxical, which determines the controversial, often the polar character of the notion of the story. The author himself spoke as follows: "As always, I just put questions, but I do not give them answers ..."

The story is symbolic and wears a parable. Proverbs are zinch: "And the Juda came ...",reflights of the Union and,sounding epically: "And there was evening, and evening silence was, and the long shadows went down on the ground- firstsharp arrows of the coming night ... "

At the beginning, the negative characteristic of Judah is given, it is approved, in particular, that "He had no children,and this once again said that Judas- bad man and not hothe God of the offspring from Judah "," he himself, he himself for many years meaninglessly walks in the people, .. And he lies everywhere, shrieks, Zorko looks out for something with his thieves eye "etc. These characteristics from a certain point of view are valid, they are often given to the proof of the author's negative attitude towards the central character of their story. And yet it is necessary to remember that these feeders belong to the author not to the author, but a kind of "knowledgeable" Judas, as evidenced by the author's reference to the point of view of others: "Jesus Christ many times warnedthat Judas from Cariot - a man is very bad glory and you need to beware ... "; This initial knowledge of Judas is further complemented, the author is adjusted.

Intentionally at the beginning of the story gives and repulsive portrait of the ugly red Judah:

And now Judas came ... he was thin, goodgrowth, almost the same as Jesus, .. and sufficient enough power it was, apparently, but I someone pretended to be sick and painful ... short redheadslomos did not hide a strange and unusual formhis skulls: exactly blurred with a bold double blow of the sword and the newly compound, it is clearly defour part lured and inspired distrust, evenvogu: There can be no silence and consent for such a skull, the noise of bloody and merciless battles always heard for such a skull. The face of Judah was also doubled: one side of him, with black, sharply looking out the eye, was alive, mobile, who would be eagerly accompanied into numerous wrinkle curves. There was no wrinkle on the other, and she was a deadly smooth, flat and frozen; And although in magnitude it was first, but seemed to be huge from the wide open blind eye ...

What was the motive of the evil act Juda? With S. Averintsev in the encyclopedia "Myths of the Peoples of the World" by the main motive calls " painful love Christ and the desire to provoke students and the people for decisive actions "1.

From the text of the story it follows that one of the motives is not a psychological, but a philosophical-ethical character, and he is associated with Satanskost Judas ("Satan entered the samein Jude ... ").We are talking about who knows better people: Jesus or Judas? Jesus, with his idea of \u200b\u200blove and faith in a good start in man, or Judas, claiming that in the soul of every person - "Every untrue, abomination and lies",even in the soul of a good man, if it is pretty rustled? Who will win in this unlawful dispute of good and evil, i.e. What will be the outcome of the "experiment" supplied by Juda? It is important to emphasize that Judas wants not to prove, but to test his truth, which is rightly noted by L. A. Kolobayev: "Judas need not to prove that the disciples of Christ, like people in general, are bad - to prove to Christ, to all people, and learn, What are they in fact, learn their real price. Judas must solve the question - is he deceived or right? In this tip of the problematics of the story, bearing a philosophical and ethical character: the story sets the question of the basic values \u200b\u200bof human being. "

For this purpose, Judas is solved on a terrible "experiment". But he was buried herself, and he would be glad to be mistaken, he hoped that "and others" would protect Christ: "One hand betraying Jesus, the other hand of Judas carefully searched to upset his own plans. "

The duality of Judah is connected with his satanic origin: Judas argues that his father is "goat", i.e. devil. Kohl in Judas entered Satan, the Satanic began should manifest itself not only at the level of the act - the betrayal of Judas, but also at the level of philosophy, ethics, as well as appearance. Judas with his peculiar to him (and a story explained by the author) insight as if he sees and evaluate people. The author deliberately gives Judas "Snake" features: "Judah will crap", "and, going, like allgo, but feeling as if he made up on earth, "In this case, we can talk about the symbolic nature of the story - about the duel of Christ and Satan. This conflict is essentially evangelsk, it is expressed in the confrontation of good and evil. Evil (including the recognition of ontological evil in the soul of man) defeats. It would be possible to say that L. Andreev comes to the thoughts about the global powerlessness of a man if (paradox!) Not the ability of Judah to repentance and self-sacrifice.

L. Andreev does not justify the act of Judah, he is trying to solve a riddle: what was led by Juda in his act? The writer fills the gospel plot of betrayal psychological content, and among the motives are allocated as follows:

rebellion, juda rebellionthe irrepressible desire to solve a human riddle (to know the price "other"), which is generally characteristic of the heroes of L. Andreev. These qualities of Andreev's heroes are largely a projection of the soul of the writer - Maximalist and Buntar, paradoxalist and heretic;

loneliness, rejectionJudah. Judas was despised, and Jesus was indifferent to him. Only on a short time He received the recognition of Judas - when she won the strong Peter in throwing stones, but then again it turned out so that everyone went ahead, and Judas again began to be rear, forgotten and despised by everyone. By the way, extremely picturesque, plastic, expressive L. Andreeva, in particular, in the episode, where the apostles throw stones in the abyss. "

Peter, who did not love quiet pleasure, and with himPhilip took up the fact that they were leaving the bigstones and allowed them down, competing in strength ... strainjas, they greeted the old old land,raised him high with both hands and allowedslope. Heavy, he hit short and stupidly and ona moment wondered; then did hesitatefirst jump- and with each touch to Earth,taking the speed and fortress from her, became a light, ferocious, and inspiring. No longer jumped, and he flew with crammed teeth, and the air, whistling, missed himdull, round carcass. Here is the edge- smooth lasthim moved the stone cooked up and calmlyin severe thoughtfulness, the round was flying down, on the bottominvisible abyss.

The picture is so expressive that we monitor the jumps and, finally, the flight of the stone, accompanying every stage of his movement. Messiah completely ceased to pay attention to the Juda: "For all he (Jesus) was gentle and beautifulflower, and for Judah left only sharpspikes- as if there is no heart from Judah. \u200b\u200b"This is an indifference of Jesus, as well as disputes about who is closer to Jesus, who loves him more, began to be a psychologist who would have a provoking factor for the decision of Juda;

insult, envy, immeasurable pride,the desire to prove that it is he who loves Jesus more than everyone who is also peculiar to Andreevsky Jude. To the question, asked Jude, who will be in the kingdom of the Heavenly first near Jesus - Peter or John, follows the answer that struck everyone: the first will be Juda!Everyone says that they love Jesus, but how they will behave at the time of the test - to check it and seek Judas. It may be that Jesus "others" love only in words, and then will enthusiame Judas. The act of a traitor is the desire to check the love of others to the teacher and prove their love.

The plot-composite role of Judah is meaningful. It is intended to be the author to be a catalyst for events to highlight and give a moral assessment of the actions of others. But the plot is moving and the personal desire of Judas to be an understandable teacher, encourage him to pay attention to him, appreciate his love. Judas creates an existential situation - the situation of choice, which should be the moment of psychological, moral revelation for all participants in this great test.

At the same time, the identity of Judah becomes a story and independently meaningful, and its significance is evidenced by the correct indicator - the speech of the central hero, in contrast to the speech of "and other" characters. R. S. Spivak discovers the priority of creative start and distinguishes in it (and on the basis of speech too) two types of consciousness: bone, Nepologica("Faithful" disciples) and creativedogma liberated from pressure (Juda Israariot):

The ocossiness and infertility of the first consciousness - based on the blind faith and the authority, which is not tired of mocking Judas - finds an embodiment in the unequivocal, poor, on the household level, the speech of "faithful" students. The speech of Judas, the consciousness of which is focused on the work of a free person, is replete with paradoxes, hints, symbols, poetic allegoryrs. " I abound with metaphors, poets, for example, the appeal of Judah to the beloved student Jesus John:

Why are you silent, John? Your words like gold apples in transparent silver vessels, givingone of them is Judas, which is so poor.

This gave the foundation of R. S. Spivak to argue that the creative person in the St. Andrew's concept of man and in Andreev's worldview belongs to the central place.

L. Andreev - romantic writer (with personalist, that is, a deeply personal type of consciousness, which was projected on his works and first of all determined their character, the circle of topics and features of worldview) in the sense that he did not take an evil in the world around him, the most important excuse for its existence on Earth was creativeness . Hence the high value of a person's creative in his artistic world. In the story of L. Andreeva Judas - the Creator of the New Reality, a new, Christian era, as neither blaspheme sounds for a believer.

Andreevsky Judas acquires a grand scale, he is equal with Christ, is considered as a participant in re-creation of peace, its transformation. If at the beginning of the story of Judas "Mastered on the ground, like punished the dog "," Unwind Judah, she knew hesitantly and disappeared ",then after the perfect:

... all the time belongs to him, and he is neitherlily, now the whole land belongs to him and stepshe is firmly like a lord as a king like one whoinfinitely and joyfully in this world of lones. Commemorativeeats the mother of Jesus and says her stern:

- Are you crying, mother? Cry, cry, and for a long timewill cry with you all the mother of the Earth. Dotoleuntil we come together with Jesus and do not destroydeath.

Judas understands the situation as a choice: or he will change the world along with Jesus, or:

Then there will not be Juda from Cariot. Then there will be noJesus. Then it will be ...Thomas, stupid froms! I wanteddo you ever take the earth and raise it?

Thus, we are talking about the transformation of the world, not less. This transfiguration is eager for everything in the world, nature forgues:

And ahead of him [Judah.- V. K.], and behind, and from allthe sides were raised by the walls of the ravine, the sharp line cutting the edges of the blue sky; And everywhere, pushing into the ground, youhuge gray stones- as if she passed the stone rain here and in the endless Duma, his heavy drops were frozen. And on the overturned, chopped skull looked like this wildly desert ravine, and every stone in it was like frozen thought, and there were a lot of them, and they all thought- it is hard, limitless, stubbornly.

Everything in the world is eager for transfiguration. And it happened - changed time stroke. What are tears?- asks Judas and mad tokoket still time, hits his fist, aboutwines like slave. It is someone else's and becauselearn. Oh, if it belonged to Judea,- but itbelongs to all this crying, laughing, boltas in the bazaar; It belongs to the Sun; itbelongs to the Cross and the heart of Jesus, dyingso slow.

And another important feature of the Andreev Hero (Andreev's Concept of Man) emphasize researchers: "This is a potential rebel, a rebel who challenges the earth and eternal being. These rebels are very different in their vision of the world, and the rebellies are worn by various

color, but the essence of their existence is one: they are dying, but do not surrender. "

Of the artistic features of the story of L. Andreeva "Judas Iskariot" attracts the attention of literary criticism paradox system,contradictions, inexpensive, having an essential visual function. The system of paradoxes helps to understand the complexity, ambiguity of the evangelical episode, constantly keeps the reader's voltage. It reflects that emotional storm, which overwhelmed the soul of betrayed Christ, and then repentant and hanging Judah.

The paradoxical duality of appearance and the inner essence of Judas is constantly emphasized by the author. The hero of the story is false, envious, ugly, but at the same time the smartest of all the students, and the smart legs, satanic mind: he knows too deeply and understands the motives of their actions, for others he remained not impaired. Judas betray Jesus, but he loves him as a son, the execution of the teacher for him - "horror and dreams." Paradoxical duality attaches multidimensionality, polystriccy, psychological persuasiveness of the story of Andreev.

In Jude, there is no doubt, there is something from the devil, but at the same time it cannot but influence his reader personal (not from the devil, but from a person) amazing sincerity, the strength of experience for the teacher at the hour of his tragic test, the significance of his personality. The duality of the image is that it is inextricably linked that the terrible, which is enshrined behind him with a religious and cultural world tradition, and the sublime-tragic, which equals him with the teacher in the image of L. Andreeva. This author of the story belongs to piercing in meaning and emotional strength of the word:

And from this evening, until the death of Jesus, Judas did not see him near him, not one of the students; And among all this crowd were only two, inseparable to death, wildly bound by the generality of suffering, - the one who was betrayed on the crop and flour, and the one who betrayed him. From one cup of suffering, as brothers, they drank both, devotee and traitor, and the fiery moisture equally looked clean and unclean mouth.

In the context, the death of Judah is as symbolic, as well as the crucifixion on the Cross of Jesus. In the reduced plan, and at the same time, as a significant, towering over ordinary reality and ordinary people, the event is described by Judah's suicide. The crucifixion of Jesus on the cross is symbolic: the cross is a symbol, center, convergence of good and evil. On the broken curve of the branch exhausted by the wind, half-tree, but on the mountain, highly over Jerusalem, Judas hanged himself. Deceived by people, Judas voluntarily leaves this world after his teacher:

Judas for a long time, during his lonely walks,outlined the place where he kills himself after death Jesus. It was on the mountain, high above Jerusalem, and there was only one tree, the curve, exhausted by the wind, taking it from all sides, half fell. One of his broken curves of branches, it extended to Jerusalem, as if blessed him or something threatening, and I was chosen by Judas in order to make a loop on it ... [Judas] mumbled angrily:

- No, they are too bad for Judah. You hearJesus? Now will you believe me? I am going to you.Meet me gently, I'm tired. I am very tired. Intom we are together with you, embracing how brothers, faithnursing to Earth. Okay?

Recall that the word brothersit was already uttered in the speech of the author-narrator earlier, and this testifies to the proximity of the position of the author and his hero.

When the hammer was raised to nailto the tree left Jesus, Judah closed his eyes and tsei didn't breathe late eternity, I did not see, I did not live, but onlylistened. But with a gnish, iron about iron, and once over a time stupid, short, low blows,- i heard how an acute nail in a soft tree is included, pushing the particles of it ...

One hand. Not too late.

Other hand. Not too late.

Leg, other leg- is it all over? He hesitantly reveals his eyes and sees how rises, swinging, cross and installed in the pit. Sees how, intensely shuddering, painfully the hands of Jesus are pulled out, wounds expand- and suddenly leaves under The ribs of the abandoned belly ...

And again the author - together with the central hero of the story, and as a result of the maximum approximation to the suffering Jesus, the picture depicted to huge sizes (in reality, so close, Jesus could hardly see - he was on the cross, they did not let the guards, reaching it, reaching an extraordinary expressiveness. Expressiveness, emotional infection Tale L. Andreeva prompted A. Blok at one time to say: "The author's soul is a living wound."

7. Final and reading it

Not only a person needs God, but God needs a person.

I. Berdyaev

About his position in the story of L. Andreev said: "As always, I just put questions, but I do not give answers to them ...". Of course, the author does not give direct ratings, "answers", and yet he is the author, - as it is known, can not not be present in his work. We analyze what exactly the author's presence is affected in the final.

The final is the last word of this complex, contradictory story L. Andreeva, and therefore it is especially significant:

And on the same evening, all believers learnedabout the terrible death of the traitor, and on another daynote about it all Jerusalem. Learned about her and stonyJudea, and Green Galilee found out about her; and to one sea and to another, which is even further, flewmessage about the death of the traitor. Neither faster, nor quieter, but with the time she was she, and as no end in time,so there will be no end to the stories about the betrayal of Judahand his terrible death. And all- good and evil- the shameful memory of it will be equally betrayed;and all nations that were, what are there, will remainhe is lonely in the cruel fate of his- Judas fromriota. Traitor.

In the finals of Andreevskaya brought words traitor, betrayalthey repeated repeatedly, and, it would seem, they predetermine the pathos of the final, giving it a categorical definition, certainty. However, it is not thought that the author turned to the image of Judah just then to strip him as a traitor again. From the interpretation of the final in a similar spirit, the entire adheral nature of the narrative, causing so many disputes for almost a hundred years. In the final words, not only unconditional condemnation is read. Itself epic intonationit gives the final a solemn-tragic scope, it becomes clear that we are talking about something out of a series of outgoing, in relation to what is possible epic narrative latter. Of different interpretation The final is more equitable to us as follows: "The high poetic sentence of the conclusion, the unusable intonation - the result of understanding the world history in a retrospective - contains information on incomparably more important things for humanity - the onset of a new era, which cannot be separated from the behavior of Juda, because they are due."

In the Gospel of Judas, as a participant in an event is practically absent, it is only in passing by passing. He does not deserve more, despite the extremely significant, kinda key role in the entire evangelical plot. Only a few lines takes Judas Icyariot and Dante in your "Divine Comedy", guided by the principle: "Looking - and past." It is more attention to him, especially to switch the story to a high stylistic register, the tragic pathos - would mean to make a significant figure from it, which, among other things, would disturb the ideological-semantic, emotional unity of the evangelical narration, as well as Dante's poise.

The epic swing of the final of the story L. Andreeva would cause a comic effect if he treated a person imperceptible, who did not play any role in world history. Already in this choice of tone, the author's subjectivity affects, the author's sympathy of the character while improving his act.

The attitude of the author to his character is read as sympathetic and because words repeated many times death, terrible death.These words in the usual speech are a kind of taboo, sacred vocabulary, i.e. not used VSE; Their multiple repeat also gives the final character solemn-tragic.

Finally, phrase brutal fateit is quite strong, if not direct, the marker of the author's subjectivity is the author's sympathy. Vocabulary interpretation (dictionary of the Russian language. In 4 tons. M., 1985-1988) confirms this perception: Wed: cruel- 1. "Extremely severe, ruthless, merciless" and 2. "Very strong, going beyond the usual"; fate- "The situation of a person, due to life circumstances; fate, share." This phrase formulates the presentation and the deserved fate of Judas, but not less - about the incomprehensibility of it by others, about the ruthlessness and merciless of circumstances, in which the fate put the hero (by the way, in the Andreev tale only one, but, according to the initial name of the story , there were "and others"). In the end, all humanity was in general, otherwise it would not be necessary for the victim of Christ.

So in meaning is not definitely unequivocal - and the final of this ambiguous work of L. Andreeva could be.

8. "Intuition" and "PsychologicalMeaning "in" Juda Israety "L. AndreevaAnd "Juda Israarote - ApostleTraitor "S. Bulgakova

L. Andreev was far from the only one, whose soul was confused by the non-reservation of the Holy Scriptures regarding the apostle-traitor, predestination of over his grave sinful path. Understanding the ungratefulness of approaching this ominous mystery, S. Bulgakov recognized: "It's hard, hard and, maybe, it is not advisable to approach the secret of Judas, it is easier and calmer not to notice her, covering her church beauty roses. But it is impossible, one day to see her and sick with her, to cover it from it "1.

Evangelical certificates, including the Apostle John, in which the act of Judah is explained by the only sole-sober, S. Bulgakov calls "Divine Cruelty" and explains his position: "Therefore, to adopt John Judology as an exhaustive one does not allow us to be a faith, nor theological conscience" 2 . Moral accents (moralizing) lead, according to the philosopher, to the fact that "the own identity of the Judah's traitor is exhausted by its betrayal and outside it, no matter how exists." 3

In an effort to comprehend the meaning of the riddles, the religious philosopher relies in his study on "intuition and psychological meaning" In 1930-1931, S. Bulgakov publishes in the journal "Paris" (Paris) Philosophical and religious essay "Judas Iskariot - an apostle-traitor", in which the scheme "Crime - punishment - forgiveness", filling it with its content suggested to him and conscience as well political history Russia in the XX century.

Crime of Judah on S. Bulgakov.In the previous one, the leaders of L. Andreeva "Judas Iskariot", the main character, driven by the foregastant love for Christ, is decided to check with the help of his terrible "experiment" - the betrayal of Christ, - how great the love of Jesus is proclaimed. The Hero of Tale seeks to approve his right to love for the teacher and attention to him and with bitterness is convinced that in the soul of every person, if it is good to rush, you can find a dark start, including in the souls of the apostles, who gone to the Messiah left at the time of accomplishment sacrificial feat. In this sense, the initial name of the story - "Juda Israariot other - to a greater degree corresponds to the content of the work than the name is final. Moreover, L. Andreev in the words "and others" contains a shade not only comparison, the inclusion of evangelical characters in one row, but also the opposition of the rejected Apostle "Other", as a result of which he even causes readership sympathy, and not just a categorical rejection. This is the opposition of the apostle-traitor "others", but to a much lesser extent and not so emotional, there is also at S. Bulgakov: "All of them, other apostles, told the mouth of the chemisy twin:" Let's go and we will die with him "- Modako Nobody died, except for Judas, who was sent to that, he was honored. "Concept of the image and" case "of Judah in the study FROM.Bulgakov, cursed in external parties with l.Andreeva "Judas Iskariot", differs in principle and is different from its main motive, and in general on the internal content of the chief hero's image. Based on the point of view that the story is the result of the interaction of God's industrial (not direct interference) and human activity, S. Bulgakov places responsibility for choosing the path of the apostle-traitor primarily on the Judea himself, whose act was initially predetermined by the Sacred Scripture. The human activity of Judah was to try to bring the kingdom of God through a betrayal to bring the kingdom of God on Earth, to proclaim Jesus the earth king and thereby "make him become himself or, .. to leave life, and not raise dangerous unrest in the people."

At the same time, S. Bulgakov, as well as L. Andreev in his story, speaks of greater maturity, the intellectual superiority of Judas in comparison with the rest of the apostles: "Judas, when he was called, apparently, was mentally the older and mature of other apostles. He had his own revolutionary Messianic world and maybe his own political ("revolutionary")work. And there was an alien to the viability and intactness of children of nature, Galilee fishermen. " In the work of S. Bulgakov, the main and only motive motive and conflict, therefore, the ideological, political, consisting in the desire to establish the Board of the Expendable Messiah in Israel. But in its unequivocal interpretation of the plot of Judah S. Bulgakov repeats the one-sidedness of explaining the plot by the Apostle John, against which he himself decisively rebels. To such unambiguity (to any unambiguing), all the content of the symbolism of the famous Evangelical plot is reduced, otherwise he would not attract all new and new interpreters for himself for thousands of years. The concept of the image of the apostle-traitor, and this is obviously caused by the alarm of the philosopher for the fate of Russia (see about this below), is dictated by a specific political situation, which means that the "validity period" is limited to a known temporary framework.

Punishment.But, having committed a betrayal, Judas discovered something more than the earthly kingdom of the Messiah than the Earthly Greatness, he opened the beauty and greatness of love and the sacrificial feat of Jesus. He discovered that for the sake of his utopian goal, he committed an evil case, violence, as a result of which an innocent ("Blood is not clear" suffered). And "then the rebelliousness, with whom he wanted to correct the path of the teacher, forcing him to fulfill his will, now melted in it, replaced by unbearable meal of conscience, hell on earth," "along with a repentance in Judas awakened the consciousness of the horror of all, they have been promoted in Judas." Hurrying to his crime and repenting, Judas committed suicide, contributing to this, claims S. Bulgakov, the glorification of Christ and the decoration of the devil: "The fishery of God, without breaking the ontological given of man, put it on such a place where he turned out to be a tool to glorify Predit Christ ".

Christ, knowing about the upcoming betrayal of one of the twelve apostles, there was his crime ("What you do, do more," he draws to Judas during a secret evening) so that the apostle-traitor himself was convinced of his way in his way and deeply repented of him. In this regard, the refusal of Judah from 30 Srebrenikov, which he threw in the temple - an act, of course, symbolic, he meant renunciation from delusion, meant the insight and repentance.

Forgiveness: Is it possible? But S. Bulgakov does not only lead to the responsibility of the "World Village": "If Judas was deliberately elected to betrayal, he writes," Scripture will come true, "for the execution of a salvation plan, he is an unrequited victim of this election." The philosopher believes that the story of Judah's unique tragedy will still be written in the language of symbols, artistic images, and the final, "otherwise" part of it should narrate "about the descent of Christ himself and about the meeting there Christ and Judah." Judas, therefore, the first of the apostles will meet the Messiah in the forensworthy world. What should this meeting be, what should they talk about? The author of the religious and philosophical study of Judas stops in his reflections and questions, because "the human word extends here, but does not extends faith, love and hope: faith in the Redeemer and the Universal Atonement, they are perfect -" about everyone and for the whole "Love of God to man. " Forgiveness, according to S. Bulgakov, perhaps because the student was fulfilled by the teacher to him, and because the mercy of Christ is infinite: "Is there, maybe if there can be a gorgeous woman with their religious development for famous natures by their religious development, can God love it Big and forgive such Christ? Here is a question. And it can be only one answer: yes, maybe.

The apostle traitor and Russia in the revolution on S. Bulgakov. As a symbol of the dark sides of the soul of the human Judah attracts L. Andreeva, and S. Bulgakov in the aspect of Judas Israariot and others. "

On L. Andreev, among the "others" are the rest of the apostles, and residents of Jerusalem, and all mankind, allowed cross death Christ. This is an ethical aspect, psychological. Bulgakov It is among these "other" participants in the gospel events in general, somewhat differently, commenting on their behavior as follows: "The temptations of the apostles, who behaved in the Gospel: ... Fear and flight, renunciation, - ... in essence, childish-softenness, These "human - too human" temptations, they do not exceed the average human age. "

In the religious-philosophical work, S. Bulgakov also has "and others" - these are the people Russian, who betrayed Christ during the Bolshevik coup and took the place of Judas in the 20th century: "The tragedy of the apostle-traitor, a terrible fate of him now became relentlessly before us, because Made by our own destiny, not personal, but folk. For our people, the carrier and the keeper "Saint Rus", he now took the place of Juda of the apostle-traitor "; "In his secret, you are looking for an attendance of our own destiny. That's where Judah's problem was raised in the heart again, never soking in it, I got up like a certain hieroglyph of fate, the fountaining mystery, in which you need to solve about myself, which is possible about yourself to wonder. "

The philosopher calls the Russian people Juda because he, renounced Jesus, from the kingdom of heaven, like the apostle-traitor, was seduced by the kingdom of earthly - the ability to arrange paradise on Earth, to create the kingdom of the Messiah in his fatherland, as they dreamed in ancient Israel. The Russian people during the revolution, according to Bulgakov, was also characterized by faith in the kingdom of justice and in utopian (and therefore tragic) the possibility of its soon implementation.

But this projection of the "case" of Judas, as S. Bulgakov understands, the tragic events in Russia appears in the XX century, first of all, from the point of view of the philosopher himself, insisting on the secret of the Gospel Juda, as the simplification of the Gospel plot, on the one hand, and On the other hand, it also gives simplified, unambiguous interpretation of those events, oh occurred in Russia. The analogy S. Bulgakov caused rejection in the Russian spiritual intelligentsia. In particular, the religious philosopher Ivan Ilyin such an analogy - the likelihood of the Russian people of Judea - did not decisively adopted, calling it (in a letter to Archimandrite Konstantin, 28.vi.i951) "Bulgakovina". According to Ilyina, the book "Judas Iskariot - the Apostol-Traitor" S. Bulgakov is a "book in defense of Judah of the traitor, with an attempt to proclaim Judas by the national patron saint of the Russian parity (for" we also betray Christ ")." It is also necessary to emphasize how much the Evangelical Text and His separate plots In particular, in each new epoch They receive a new interpretation, and, indeed, the idea is that each era creates its gospel, re-reading it. Concept of concept S. Bulgakov. The interpretation of the evangelical plot in the study "Judas Israariot is an apostle-traitor", as well as Andreevskaya, one of the possible interpretations. The psychological and theological study of S. Bulgakov is characterized by elements of imagery, but, unlike the story of L. Andreeva, the work of Bulgakov - the work of the Intuivist religious thinker (in the plot of Judah "we have intuition and psychological meaning," he says), giving psychological, In the language of logic, psychology (not image-symbols), comment to the gospel. As a psychological (scientific) Commentary of the work of S. Bulgakov is not deprived of contradictions. First of all, this is a contradiction between the aware of the awareness of the apostle-standing agent (as evidenced by the words of Chrysa himself: " do I chose you not twelve? But one of you is a devil"), His unique mission, and at the same time, his deep repentance in what he committed, that is, the renunciation of the mission committed by him, which is at the same time (the paradox of the Gospel) and the black atrocity. I call Juda "unrequited victim of your election", a philosopher-psychologist in his fantasy about the election of the student and teachers in the mouth of Juda - an active figure invests the words - "... what you commanded, allowed, blessed, sent" de-fine more ", I did soon, not postponing, and my business, so you needed, done so; As, besides me, it could not be accomplished. Ya. Despite and rejected, has become an indispensable "1. Judas repents in that for what he was sent to the world? What did the prophecy of Scripture? Indeed, the rights of S. Bulgakov: "Judas with his presence about Christ contributes to the history of the passions of Christ incomprehensibility, incoherence. And the mind and the heart equally extends from this contradiction. "2 This mystery, it is necessary to think, is insoluble, all the more - in the language of logic.

About the language of characters artistic images and the opportunity to express the psychological meaning of the evangelical plot. The study undertaken by S. Bulgakov, Slah for some fragments of the text, left his author's feeling of dissatisfaction: he speaks of his own non-shirt, that he was given to hear, but not express the gospel riddle of the apostle-traitor. And scientist-theologian is approved in thought: "On Judea can only be taught by the power of art, and the most of the great and highest, which is available for the mysters of the spirit and the sacred language of the symbols" 3. S. Bulgakov believes that S. Bulgakov, but he must appear, and he "does not seek in Christ and the" beloved "student of a double Lika Lika, like Leonardo, in the image of Juda-Kleptanana, but the brush and the use of Michelangelo, tragic His inspiration, the world will tell his vision and revelations "4, he" will make it sounded in the depths of the soul of Judah, he will light up his sufferings, .. He will appear hell and paradise in loving " human soul, and the sky and the hell, death and resurrection in Christ and Christ "5.

Calling to refuse in the coming masterpiece - art Equivalent of the Gospel - from the "Two Lika Jokonda". That is, from duality in the image of the Gospel Character, S. Bulgakov Nevertheless, approves the principal impossibility of response to questions that generates itself Holy Bible: "We stand here before the secret lookage and the court of God, and the ease of approval should be changed to an unrequited issue for a person, which in this case is for a person the only worthy and affordable answer" 4. The gospel situation, being translated into the language of logical concepts, loses its riddle and multivalued content. Logicalthe comprehension of this mystery is impossible, it is obviously insoluble.

S. Bulgakov Deeply Right: Approach to comprehend the secrets of the Gospel plot, with its principal contradictory and meanware, can only art. Such an attempt was made, as it is known, L. Andreev in his story "Judas Israariot". Andreeva's path is the path of "intuition" of the artist writer, striving with the help of artistic psychological, figurative fantasy to fill the gospel images "flesh and blood of the world", referring to the language of characters, to the system of paradoxes, capable of transmitting fundamentally contradictory, dual content of the evangelical situation. Nevertheless, L. Andreeva's story with her scandalous fame remained beyond the mention of S. Bulgakov in his study. Obviously, the whole thing here is in the concept of the hero of the Andreevskaya story, which turned out to be unacceptable for S. Bulgakov: Tale L. Andreeva Motive of personal responsibility, repentance was muffled; Artistic and psychological study L. Andreeva - about the wine as many Judas as "and others", although in the final version of the names of these "and others" are missing. L. Andreev tells not so much about the repentance of the crime of Judas, how much about his suffering and nevertheless confidence in the fact that the perfect it should have happened in accordance with the prophecy. The narration of L. Andreeva is passionately and emotionally, it conveys and hell and heaven In the soul of the apostle-traitor, which prompted D. S. Merezhkovsky in its time: "In terms of readers' minds among modern Russian writers, there is no equal to him ... they did not infect anyone; he infects everyone. Good or bad, but it So, and it is impossible not to be considered criticism. "

The story L. Andreeva is a story about Judas as a tragic stories assistant, but this concept is fundamentally dispersed with the concept of S. Bulgakov.

Judah throughout human history is perceived not only as a gospel character, but also as a universal metaphor, expressing the dark part of the soul of man, humanity. And this image-metaphor of evangelicals is brilliant, he is deeply justified psychologically. Z. Kidondovsky, for example, based on the earlier in comparison with the Gospels of the Certificate of the Apostle Paul, who in the description of the secret evening of Judas is not mentioned expresses the assumption that "when Pavel, Judea has not yet existed, this is a legend that has arisen a few decades later." But even if the legend of Judas is not based on real historical facts, its appearance, whatever the sacred content, was natural and inevitable from the point of view of psychology of perception: "Hero" is obliged to have his "anti-hero" to implement, to realize The inner essence. Outside this antinomy (the confrontation of "light" and "darkness"), the hero may exist only in potency. The genius, the spiritualized originality of the Mystery of Christ lies, however, in the fact that his antipode "Hero" (Christ) in this case is striking not by the force of weapons, but by the power of love, the blood is unhappy.

9. Judas and Jesus Christ in the storyY. Nagina "Favorite Student"

In rethinking the Evangelical image of Judas, "more definitely" L. Andreeva went Y. Naginin in the story "Favorite student". This story in the form of the narrative represents a kind of dialogue with L. Andreeva's story. Moreover, the dialogue, in fact, in the literal sense: In the story of L. Andreev, we hear the voices of the author and Judah, who calls Jesus in his deathly appeal to his brother: "Then we are together with you, hugging like a sconcetyi, back to the ground. Okay?"

Judah Y. Nagin is practically deprived of negative qualities: his betrayal is forced, he must fulfill the will of Christ in the name of infinite love for him. Christ Y. Nagin is aware of the inferiority of his human existence, he is not quite a person, "the physicity of life - that's what he was overwhelmed." Nick, from the students of Jesus, did not understand the significance of the events taking place and was not supported by Jesus in his last hours, during his prayer in the Garden of Gethsemane:

Jesus went to the disciples and again found them sleepmi. They did not wake up a loud, sustained Ukorisna. Jesus left them alone, although so needednow in a sympathetic word. But what to do: peoplesleep, the sky is silent and breathe cold. Juda, only wewith you are doomed to awake in this terrible kanUN. Judas, my brother and the victim, forgive me!

This determined the sacrificial choice of Christ (Y. Nagin, it is definitely about selectJesus for the role of a traitor - Judah). He was needed was the one who would help you fulfill his destination. This choice of the observation of death and the curse of his most faithful student - Judas. At the same time, Jesus Nagina is experiencing internal resistance to the decision. According to Nagin, there was no betrayal as such, because Judas did the will of the teacher, deliberately committed itself to death and curse. Moreover, Christ himself appreciates the imaginary betrayal as a loss of a person who always, unlike the other students, understood him, believed him and loved. The interpretation of the canonical plot Y. Nagibin leaves a dual impression due to the calculating moral cruelty of Christ, who knew the subsequent fate of Judah:

Christ was not mistaken in it. Retribution should have beenfollow the crime right, otherwise it did not come truewould be drawn: Christ will be devoted, but griefwho will betray him. This is rooted by a lot: and the spiritsand even legal principles. The first whip of the basemanfrom here. In tresses, the fee should be laid. To betray Christ could any of the apostles, butonly one Judas could hang after that. Example Peter- the best proof of this: Trootrathe paid for a meal, and not loop.

In the Nagibino interpretation of Judas is an imaginary antagonist and a traitor of Christ.

In conclusion, I would like to emphasize that the story of L. Andreeva "Juda Israariot" is a psychological interpretation ( one of the possible) The famous gospel plot. And this interpretation, of course, can be evaluated by differently different readers, causing disputes, polar points of view.

L. Andreeva's dialogue with the reader and criticism, which began at the beginning of the last century, continues, and he testifies at least about the relevance of the problem and the initiality of the author's talent of the story "Juda Iscariot" as a phenomenon of domestic fiction. Leonid Andreev himself about this work at the end of life, no matter how to summarize the result done in the literature, said: "Above" Judah "there are no stories."

Bibliography:

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2 Andreev L. Judas Israariot. Diary of Satan. Riga, 1991.

3 Averintsev S. S. Judas Isuda Israist // Myths of the peoples of the world: Encyclopedia: in 2 tons M., 1990. T. 1.

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2 Dante Aligiery. Divine comedy 1998