Their images and description. Characteristics of the main characters of the work Scaffold, Aitmatov. Their images and description of the block Chingiz Aitmatov short
Aitmatov is one of the leading writers of our time. His novel "The Scaffold" is a very popular work, because it touches upon the actual problems of the present. This book is the result of the author's observations, reflections and anxieties about the turbulent, threatening future reality, therefore it differs significantly from all previously written works: "Early Cranes", "White Steamboat", "Mother's Field", "First Teacher", "Poplar Tree". mine is in a red scarf." Ch. Aitmatov, as an artist of the word, fulfills a mission in "The Scaffold" spiritual guide of the current generation, which points out to contemporaries the tragic contradictions of today. The writer touches upon issues of ecology, morality, the problem of the threat of drug addiction.
The novel is full of images that at first glance are not related to each other: wolves, the exiled seminarian Obadiah, the shepherd Boston, the "messengers" for marijuana. But in fact, their destinies are closely intertwined, forming a common knot of problems that have matured in modern society, which the author calls on us, who live now, to solve. But this calm and serenity is only until a person invades the Asian expanses, carrying in himself not a creative, but a destructive force. And a terrible, bloody act of destruction of the animal world is performed, in which Akbar's wolf cubs, recently born, also perish. All living things around are exterminated, and people, obsessed with a selfish attitude towards nature, rejoice that the meat supply plan has been fulfilled. Three times the wolves went to remote places, tried to acquire offspring to continue their kind and live as the laws of life prescribe for them, and three times the evil and cruel fate, embodied in the image of people, deprived them of their cubs. Wolves, in our view, are a danger, but it turns out that there is an even greater evil that can crush and destroy everything - again, these are people. Akbara and Tashchainar in the novel have mercy and do not wish bad to anyone. Akbara's love for wolf cubs is not an unconscious animal instinct, but a conscious maternal care and affection, characteristic of all women on earth.
The wolves in the work, especially Akbar, personify nature, which is trying to escape from the people who destroy it. Further actions of the she-wolf become a warning to a person that sooner or later all living things will resist and will take revenge, revenge cruelly and inexorably. Akbar's mother, like mother nature, wants to preserve herself, her future in her offspring, but when Bazarbai kidnaps wolf cubs from the lair, she hardens and starts attacking everyone in order to drown out the rage, longing and despair that drove her to madness. The she-wolf punishes not the one who really harmed her, but a completely innocent person - the shepherd of Boston, whose family had the misfortune to receive Bazarbai in their house, who was passing by their dwelling with the cubs. Traces and led Akbara to the Boston camp. The shepherd understands what a vile deed the envious Bazarbai, who wants to harm him, has committed, but he cannot do anything. This disgusting drunkard, capable of any meanness, hated Boston all his life, an honest worker who, thanks to his own strength, became the best shepherd in the village. And now Bazarbai gloated and rejoiced at the thought that Urkunchiev, who had "conceited himself and became proud," was driven at night by Akbara, who had lost her cubs, with tormenting and exhausting howls.
But the worst was yet to come in Boston. Seeing that the she-wolf who kidnapped his beloved son is running away, Boston kills Akbara and the baby, who was his continuation and the meaning of life, with one shot. Bazarbai also dies, having broken so many other people's destinies and colliding two mighty forces - humanity and nature - with each other. Having committed three murders, only one of which was conscious, Boston himself behaves on the block, overwhelmed by grief and despair that overwhelmed him, internally devastated; but deep down he was calm, because the evil he destroyed could no longer harm the living. Another acute topic revealed by the writer in the novel is the problem of drug addiction. Ch. Aitmatov calls on people to come to their senses, to take the necessary measures to eradicate this dangerous social phenomenon that cripples human souls. The author truthfully and convincingly describes the path of "messengers" leading to a dead end and destroying lives, who, taking risks, go to the Asian steppes for marijuana, obsessed with a thirst for enrichment. In contrast to them, the writer introduces the image of Avdiy Kallistratov, a "heretic-but-thinker", expelled from the seminary for his ideas about "God-contemporary", unacceptable from the point of view of religion and established church postulates.
The spiritualized and thoughtful nature of Obadiah opposes all manifestations of evil and violence. The unrighteous, disastrous path that humanity follows causes pain and suffering in its soul. He sees his purpose in helping people and turning them to God. For this purpose, Obadiah decides to join the "messengers", so that, being next to them, to show how low they have fallen, and direct them to the true path through sincere repentance. Obadiah strives with all his might to reason with them, to save perishing souls, instilling in them a lofty thought of the All-Good, All-Merciful, Omnipresent... But for this he is severely beaten, and then those to whom he extended a helping hand are deprived of their lives. The figure of Obadiah, crucified on a saxaul, resembles Christ, who sacrificed himself for the Good and Truth given to people, and atoned for human sins by death.
Obadiah also accepted death as good, and in his last thoughts there was no reproach to the distraught crowd of murderers, but only compassion for her and a sad feeling of unfulfilled duty ... "You have come" - these were his last words when he saw a she-wolf in front of him with with amazing blue eyes, which looked with pain into the face of the crucified man and complained to him of her grief. The man and the wolf understood each other, because they were united by a common suffering - the suffering that they experienced from the moral poverty of people mired in lack of spirituality. If fatal circumstances brought Boston to the “scaffold”, then Obadiah chose this path for himself, knowing that in the human world one must pay dearly for kindness and mercy. The tragedy of Obadiah is aggravated by complete loneliness, because the impulses of his noble soul do not find a response and understanding in anyone.
Anxiety is the main feeling that the novel brings to the reader. This is anxiety for the perishing nature, for the self-destructive generation, drowning in vices. "The chopping block" is a cry, the author's call to change his mind, to take measures to preserve life on earth. This work, strong in its content, is able to provide a person with invaluable help in the struggle for a new, bright, highly moral path, which is assigned to him by nature and to which people will sooner or later turn their mind-illumined eyes.
Chingiz Aitmatov's novel "The Scaffold" touches on many problems modern society. The writer touched upon very important issues that may arise before a person if he is not indifferent to our own fate and the fate of future generations. Chingiz Aitmatov touched upon the problems of drug addiction, drunkenness, ecology, as well as various moral problems society. If these problems are not solved, then in the end they will lead humanity to the “scaffold”.
The protagonist of the first half of the novel is Avdiy Kallistratov. This is a person who is not indifferent to the conditions in which the people around him live. He can't live without heartache watch people destroy themselves. He cannot be inactive, even though his actions, often naive and not giving the desired result, turned to his detriment. The writer creates a contrast between Obadiah and young drug addicts, thereby emphasizing two different directions in the development of a person's character. One path, which Obadiah took, leads to the improvement of the best spiritual qualities of a person. The other - to slow degradation, to spiritual impoverishment. In addition, drug addiction gradually makes a person physically weak and sick. A single protest of Obadiah could not lead to global changes in society, and even in that small group of people with whom he had the misfortune to collect marijuana together. Society should think about this problem and try to solve it with forces much greater than the strength of one person. However, it cannot be said that Obadiah did nothing. He tried to show people what a disaster they could come to, and someone would certainly have supported him if fate had not led Obadiah to death. Someone would support his desire to change his life for the better.
Showing the death of Obadiah, the writer seems to explain to us what we will all come to if we close our eyes and turn away, seeing how something terrible and unfair is happening. The people who killed Obadiah are worse than animals, because animals kill in order to live, and they killed thoughtlessly, simply out of anger. These, if you look at it, miserable drunkards end up morally and physically slowly killing themselves.
Another problem - the problem of ecology - is most revealed through the description of the life of a family of wolves. The author brings their perception of the world closer to the human, making their thoughts and experiences understandable and close to us. The writer shows how much we can influence the life of wildlife. In the saiga shooting scene, people seem to be just monsters who do not know pity for living creatures. Wolves running along with saigas are seen as nobler and even kinder than people. By destroying living nature, man will destroy himself. This statement involuntarily suggests itself when you read individual moments of the novel.
The most important and most terrible, as it seems to me, is the problem of morality. Spiritless people are capable of destroying for their own benefit, and they will not be hurt or ashamed of this. They cannot understand that their actions will turn against themselves, that they will have to pay for everything. Spiritless people in the novel supply teenagers with drugs, kill Obadiah, destroy nature without a twinge of conscience, not realizing what they are doing. A soulless person steals wolf cubs from Akbara, which causes an even more terrible tragedy: a child dies. But he doesn't care. However, this act led to his death. All the problems of mankind are born from the lack of a moral principle in people. Therefore, first of all, we must strive to awaken in people compassion and love, honesty and disinterestedness, kindness and understanding. Avdiy Kallistratov tried to awaken all this in people, and all of us should strive for this if we do not want to end up on the “scaffold”.
The plight of the ecological environment has long been one of the most urgent topics of modern writers. Ch. Aitmatov in his famous novel "The Scaffold" also refers to this problem. This novel is a call to think again, to realize one's responsibility for everything that is carelessly destroyed by man in nature. It is noteworthy that the writer considers the problems of ecology in the novel inseparably with the problems of the destruction of the human personality.
The novel begins with a description of the life of a wolf family, which lives harmoniously in their lands, until a person appears who disturbs the peace of nature. It senselessly and rudely destroys everything in its path. It becomes uncomfortable when you read about the barbaric roundup of saigas. The reason for the manifestation of such cruelty was just a difficulty with the meat delivery plan. “Involvement in the planned turnover of undiscovered reserves” resulted in a terrible tragedy: “... a solid black river of wild horror rolled across the steppe, over white snow powder.” The reader sees this beating of saigas through the eyes of she-wolf Akbara: “Fear has reached such apocalyptic proportions that it seemed to Akbara she-wolf, deaf from the shots, that the whole world was deaf and dumb, that chaos reigned everywhere and the sun itself ... also rushes about and seeks salvation, and that even the helicopters suddenly became numb and without a roar and whistle they silently circle over the steppe that goes into the abyss, like giant silent kites ... ”Akbara’s wolf cubs die in this massacre. Akbara's misfortunes did not end there: five more wolf cubs die during a fire, which was specially set up by people to make it easier to extract expensive raw materials: "For the sake of this, you can gut the globe like a pumpkin."
So people say, not suspecting that nature will take revenge for everything sooner than they expect. Nature, unlike people, has only one unfair action: it, taking revenge on people for ruin, does not understand whether you are guilty or not before it. But nature is still devoid of senseless cruelty. The she-wolf, left alone through the fault of man, still reaches out to people. She wants to transfer her unspent maternal tenderness to a human cub. It turned out to be a tragedy, but this time for the people. But Akbara is not to blame for the death of the boy. This man, in his cruel outburst of fear and hatred for the incomprehensible behavior of the she-wolf, shoots at her, but misses and kills his own son.
Akbar's she-wolf is endowed by the writer with a moral memory. She not only personifies the misfortune that befell her family, but also recognizes this misfortune as a violation of the moral law. As long as the person did not touch her habitat, the she-wolf could meet a helpless person one on one and let him go in peace. In cruel circumstances imposed on her by a man, she is forced to enter into a mortal battle with him. But not only Bazarbay, who deserved punishment, perishes, but also an innocent child. Boston has no personal guilt before Akbara, but he is responsible for Bazarbai, his moral antipode, and for the barbarity of Kandarov, who destroyed the Moyunkums. I want to note that the author is well aware of the nature of such human cruelty in relation to the environment.
This is elementary greed, a struggle for one's own well-being, justified almost by the necessity of the state. And the reader, together with Aitmatov, understands that since gangster actions are carried out under the guise of state plans, it means that this phenomenon is general, and not private, and it must be fought. I believe that we all need to seriously think about what the nature of our fatherland will be like in the future. Is it possible to wish our descendants life on bare land, without groves and nightingale trills?! That's why I completely agree with the author of "Plakha": ecology and morality are connected by one line of life.
Russian literature has a huge global importance. It is read in foreign countries and through these works a foreign reader can recognize a Russian person.
Ch. Aitmatov's novel "The Scaffold" shows the flaws of the socialist society. At that time, the problems raised by Ch. Aitmatov were never discussed. But nevertheless they existed. One of the main problems is the problem of drug addiction. The problem of drug addiction is one of the most acute in the world today. The novel shows the fate of the still very young, shy and good-natured Lenka, the fate of the twenty-year-old, naturally smart Petrukha. But these people are already “embittered at the world”, and they have one goal in life: to collect more marijuana and get big money for it. Anashists have such a law that says about unquestioning service to the "owner of the enterprise." The ringleader of the anashist Grishan prospers at the expense of those people who have already become addicted to drugs and whose soul has become dead. Grishan uses this, but, as the author shows us, he does not use drugs. The image of Lenka means those young people who have already become addicted to drugs, and the image of Grishan means those who push the younger generation astray and thereby profit from their grief. To some extent, society is to blame for the fact that a person becomes a drug addict, but for the most part everything depends on the person, on his inner world.
Avdiy Kallistratov believed that it was possible to return a drug addict to a normal life, but from his own experience he was convinced that this was impossible. And if possible, then only in rare cases and if a person has willpower. Later, Avdiy Kallistratov saw anashists in the police, but Grishan was not among them.
Ober-Kandalov's group, which Avdiy later falls into, is internally close to the collectors of narcotic grass. It is at the hands of Ober-Kandalov that Ober-Kandalov dies - he was crucified on the cross. It is with his death that he protests against drug addiction. And the last words of Obadiah were: "Save Akbar!" This confirms that sometimes the animal turns out to be more humane than the person himself.
It seems to me that the problem of drug addiction will exist as long as there are people who are thirsty for profit at the expense of another person, his grief and death. The Gospel episode is introduced into the novel not at all as a background for the story of Avdiy Kallistratov. His story is quite specific, and the case of the "eccentric Galilean", although it is said about him that he was once in history, outgrows the framework of singularity. It is endlessly repeated in endless reminiscences: "And people are discussing everything, everyone is arguing, everyone is lamenting how and what happened then and how this could happen." He rises to the level of eternal memory: "...everything will be forgotten for centuries, but not this day."
The gospel episode thus becomes not just a fact of the past in a single time series, it unfolds as a special dimension of the concrete in its relationship with the eternal, and Aitmat's Christ is the bearer of ideas embodying this special measure. Therefore, to the question of Pontius Pilate, is there a God for people higher than the living Caesar, he answers: "There is, Roman ruler, if you choose another dimension of being."
A complex, multidimensional world is recreated in "The Scaffold". The artistic space of the novel is also, on the one hand, concrete, as a place of specific events, and on the other hand, it is correlated with another, higher space: "The sun and the steppe are eternal quantities: the steppe is measured by the sun, it is so great, the space illuminated by the sun ".
The figurative fabric of the novel is also complex. The layer of the eternal, the higher is outlined in the book not only with Christian motives: the images of the sun and the steppe as eternal values are organically united with the image from another artistic system - the image of the blue-eyed she-wolf Akbara.
Although the images of Jesus Christ and the she-wolf Akbara go back to completely different and even heterogeneous mythological and religious traditions, in Ch. Aitmatov's novel they are woven into a single poetic fabric.
Recall that in the appearance of each of these characters, the same detail is emphasized - transparent blue eyes. "And if someone saw Akbara up close, he would be struck by her transparent blue eyes - the rarest, and perhaps the only case of its kind." And Pontius Pilate sees how Christ raises on him "... translucent blue eyes that struck him with the strength and concentration of thought - as if Jesus was not waiting on the mountain for that inevitable."
The image of the transparent blue eyes of Jesus and the she-wolf acquires the power of a poetic leitmotif at the end of this figurative series - in the description of Lake Issyk-Kul, the image of the "blue miracle among the mountains", a kind of symbol of the eternal renewal of life: "And the blue steepness of Issyk-Kul was getting closer, and he [Boston - E.P.] wanted to dissolve in it, disappear - and wanted, and did not want to live. That's how these breakers - the wave boils up, disappears and again reborn from itself ... ".
In the complex artistic multidimensionality of Ch. Aitmatov's novel, the fates of specific characters are marked by special depth and significance.
Such is, first of all, the fate of Obadiah. The name of the hero is already significant. "The name is something rare, biblical," Grishan is surprised. Indeed, the name Obadiah is "biblical": in the Old Testament, at least 12 people are mentioned wearing it. But the author has in mind not just a general biblical flavor. From the very beginning, he connects the name of his hero with a specific Obadiah: "... such a person is mentioned in the Bible, in the 1st Book of Kings." About this Obadiah it is said that he is "a very God-fearing man." But the most important thing in it is the feat of fidelity to the true God and the true prophets: during the reign of the impious idolater Ahab, when his depraved wife "destroyed the prophets of the Lord, Obadiah took a hundred prophets, and hid them ..., and fed them with bread and water."
So the biblical reminiscence illuminates the emerging theme of Obadiah as the theme of a special person, for all his specificity, the theme of a man chosen by fate for his devotion to eternal, true ideals.
The embodiment of this true ideal in the novel is, first of all, Jesus Christ, whom Obadiah passionately preaches, urging people to measure themselves by his, Christ's measure. The whole life and martyrdom of Obadiah is the reality of the rightness of Christ, who announced his second coming in the striving of people for righteousness, affirmed through suffering.
At the same time, Avdiy Kallistratov constantly raises his prayers to another god, whom he reveres and loves no less, the she-wolf Akbar: "Hear me, beautiful mother-wolf!" Obadiah feels his special chosenness in life by the way Akbara spared him, seeing his kindness to her cubs. And this kindness towards little wolf cubs is no less important for the hero than his adherence to principles as a Christian. Praying to Akbar, Obadiah conjures her with both his human god and her wolf gods, not finding anything blasphemous in this. To the Great Akbar - and his dying prayer: "Save me, she-wolf ...". And the last consolation in life is the blue-eyed she-wolf who appeared at his call. In the novel mythology, created by Ch. Aitmatov himself, as we can see, figurative searches of different cultures have united. The she-wolf is a character that goes back to mythologies in which plastic thinking predominates; here the images are meaningful in their visible emblematicity. Jesus Christ is the hero of a fundamentally different typological organization, called upon to comprehend not the external manifestation of life, but its innermost, hidden essence.
The writer is sensitive to these differences. Perhaps that is why the theme of the she-wolf develops in the novel as the emotional and poetic basis of the author's mythology, and the theme of Jesus Christ - as its theoretical, conceptual center.
Some critics reproached the writer for the fact that Christ is presented in his novel only by means of rhetoric and even journalism: "... in Aitmatov, Christ turns into a real rhetorician, an eloquent sophist, meticulously explaining his "positions" and challenging the opposite side." We will not talk here about the justice or injustice of these reproaches, let us emphasize something else: the image of Christ in the Scaffold is built on the principle of a mouthpiece of the author's ideas. Expanded, detailed, but at the same time and clearly, he declares his credo: "... I... will come, resurrected, and you people will come to live in Christ, in high righteousness, you will come to me in unrecognizable future generations. .. I will be your future, having remained millennia behind in time, this is the Providence of the Most High, in such a way to elevate a person to the throne of his calling - a calling to goodness and beauty.
That is why for Aitmatov's Christ the most important thing is to be heard, and the worst thing is not execution, not death, but loneliness. In this regard, the motive of the Gethsemane night acquires a special sound in the novel. The Gospel Christ sought solitude in the Garden of Gethsemane. It was for him a moment of concentration of spiritual forces before the feat of the highest expiatory suffering. In "The Scaffold" this is an apocalyptic prediction of the terrible end of the world, which "is coming from the enmity of people": "I was tormented by a terrible foreboding of complete abandonment in the world, and I wandered around Gethsemane that night like a ghost, not finding peace, as if I were alone - the only thinking being remained in the whole universe, as if I were flying above the earth and did not see a single living person day or night - everything was dead, everything was completely covered with black ash from raging fires, the earth flew completely in ruins - no forests, no plowed fields, no ships in the seas, and only a strange, endless ringing was barely audible from afar, like a sad moan in the wind, like the cry of iron from the depths of the earth, like a funeral bell, and I flew like a lonely fluff in the sky, languishing fear and a bad premonition, and I thought - this is the end of the world, and an unbearable longing tormented my soul: where have the people gone, where can I lay my head now?
The artistic life time of Avdiy Kallistratov intricately connects different time layers: the concrete time of reality and the mythological time of eternity. The writer calls this "historical synchronism", the ability of a person "to live mentally at once in several temporary incarnations, sometimes separated by centuries and millennia." By the power of this ability, Obadiah finds himself in the time of Jesus Christ. He begs the people gathered at the walls of Jerusalem to prevent a terrible disaster, to prevent the execution of Christ. And he cannot shout to them, because it is not given to them to hear him, for them he is a man from another time, a man not yet born. But in the memory of the hero, the past and the present are linked together, and in this unity of time there is a great unity of being: "... good and evil are transmitted from generation to generation in the infinity of memory, in the infinity of time and space of the human world ...". We see how complicated the relationship between myth and reality is in Ch. Aitmatov's novel "The Scaffold": illuminated by mythological cosmicity, reality acquires a new depth and thus becomes the basis for a new mythology. The introduction of gospel images gives the writer's artistic quest a special epic scope and philosophical depth. Time will tell how successful and fruitful the search for the author was, one thing is already clear: they are evidence of the master's intense creative work.
A variety of books, on any topic, for a wide range of readers can now be found on the bookshelves of the store. But almost every person is interested in books on a moral topic, which contain answers to the eternal questions of mankind, which can push a person to resolve them and give him accurate and comprehensive answers to these questions.
Such, for example, is the novel by the famous modern writer Ch. Aitmatov “The Scaffold”. “The Scaffold” is a rather big work, in terms of its ideological content it makes a person think about many things and cannot leave its reader indifferent to itself. It is difficult to simply put this book back on the shelf and forget about it, having read it “from cover to cover”, delving into the meaning of each word, each phrase, which contain hundreds of questions and answers.
Ch. Aitmatov in his novel, however, as in each of his books, has always sought to show a person who is looking for his place in life, his vices, leading to the death of all mankind. He raised such problems as drug addiction - the “plague of the 20th century”, the ecology of the human soul, its purity and morality - the eternal desire of people for the ideal of man, and such an important problem in our time as nature, respect for it. Ch. Aitmatov wanted to reveal all these topics in his work, to convey their meaning to his reader, not to leave him indifferent to everything and inactive, since time requires us to resolve them quickly and correctly. After all, now a man himself, every minute, kills himself. He “plays with fire”, shortening his life, simply burning through its precious minutes, months, years with one smoked cigarette, excessive alcohol consumption, one dose of drugs ... And is the loss of morality for a person not suicide, because it will be a soulless creature, devoid of any feelings, capable of destroying the harmony of nature, destroying its creations: people, animals, plants.
Isn't it terrible that a person's face can frighten the wolves of the Moyunkum desert. The Scaffold begins with the theme of the wolf family, which develops into the theme of the death of the savannah through the fault of man, as he bursts into it like a predator, destroying all life: saigas, wolves.
Wolves here are humanized, endowed with moral strength, nobility and intelligence, which people are deprived of. They are capable of loving children, yearning for them. They are selfless, ready to sacrifice themselves for the future life of their children. They are doomed to fight with people. And everything turns into an inevitable tragedy for the savannah: the murder of an innocent child. Ch. Aitmatov pays much attention to the disclosure of the characters of other heroes of the novel: Bazar-bay, Boston, Avdiy Kallistratov. He contrasts them. Creating Bazarbay and Kandalov, he omits the description of their inner world, since they are the embodiment of evil and cannot carry anything in themselves except destruction. But on the other hand, he pays much attention to revealing the causes of the tragedies of Boston and Obadiah. They have the personification of humanity, a sense of balance in the relationship between man and nature. They want and strive to save at least one person or the life of an animal. But they cannot, because they are not very literate, defenseless and impractical, unable to awaken conscience and repentance because of this.
But still, in our time, we need such spiritually pure people. With these images, Aitmatov connected the ideas of humanism, since only such people can take a person away from the chopping block and rid the world of evil.
Unfortunately, for the fight against social vices and the pursuit of justice, many people have to pay dearly. And sometimes the understanding comes that the laws of the animal world are much fairer, but a person intervenes there too, violating the natural order of things. When you read Chingiz Torekulovich Aitmatov's novel "The Block", you understand how deeply and widely he covers these topics. You can talk about it for a very long time and constantly find something new. It prompts reflection, causes a feeling of heaviness in the chest, but still somewhere there is a drop of hope that helps to move forward.
The book begins and ends with a story about the plight of a family of wolves. The wolf and she-wolf became parents, and when winter came, the wolf couple went hunting along with the grown cubs. They wanted to train them to hunt and survive. But it turned out that the saigas were hunted not only by wolves, but also by people who killed everyone indiscriminately. On that day, the life of little wolf cubs was cut short. And in one of the hunters' cars lay a bound man named Obadiah.
Obadiah's life was not easy, he was left without a mother early, and then without a father. He worked for a newspaper and had nowhere to live. Then Obadiah decided to go on a business trip to learn more about the drug trade and, if possible, set the lost souls on the right path. Only his truth and talk about saving the soul was not needed by anyone ...
When you read a book, you can see the regret of the author. The image of Obadiah is similar to the image of Jesus, and he chose the same path without betraying his ideas. The parallel description of the life of animals and people suggests that the human world is more cruel. Animals kill only to feed, unlike people who kill for fun and profit.
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Ch. Aitmatov - the novel "The Scaffold". Three storylines are connected together in the novel - the line of Avdiy Kallistratov, the line of the wolves of Akbara and Tashchainar, the line of the shepherd of Boston. The work begins with a description of a wolf family living peacefully in the Moyunkum savannah. They have the first wolf cubs. But this well-being ends when a person invades the life of the savannah. The original prey of wolves has always been saigas, but now people kill saigas to fulfill the meat supply plan. During this operation, Akbara's and Tashchainar's wolf cubs are killed. Then they again have wolf cubs, but people begin to build a road to the mining development, set fire to the reeds - the cubs die. And for the third time, the wolves fail to save their offspring. In the finale, we see a truly tragic story. The insidious, cruel, immoral man Bazarbai, having accidentally stumbled upon a wolf's lair, steals all the wolf cubs of Akbar and Tashchainar, only to later sell them profitably. On the way, he visits the shepherd Boston, and then leaves with his prey. And the wolves start circling around the Boston dwelling. Wanting to take revenge on the man, Akbara takes his cub. The resolution of this situation is several deaths: wolves, a small child, Boston's son die (trying to save his son, Boston shoots Akbara carrying a child), as well as Bazarbay, who kidnapped the wolf cubs (Boston kills him in desperation, considering him the culprit of his misfortune). Akbar's she-wolf embodies mother nature in the work, which rebels against the man who destroys her.
Another plot line of the novel is the line of Avdiy Kallistratov, a “new-thinking heretic” who was expelled from the theological seminary for his ideas. This hero is trying to save the world from cruelty, violence, evil. He embarks on the path of fighting drug addicts, trying to guide them on the true path, wants to help them repent, understand their own delusions. To do this, he, along with the "messengers", goes to the Asian steppes for marijuana, then he has to participate in the extermination of saigas. However, this path turns into the death of Obadiah - at first he is severely beaten, thrown off the train, and then they decide to get rid of him altogether - they crucify him on a clumsy saxaul. But the death of Aitmatov's hero is a self-sacrifice, the last words of Obadiah about "saving the souls of men." And this image, of course, is deeply tragic in Aitmatov, because he bears in his soul the responsibility for all human evil, he tries to find the truth. It means doomed to die.
The image of Obadiah in the story reminds us of the image of Christ crucified for love, faith, goodness. Thus, the main idea of the story is that the basis of all moral, social, social cataclysms is the sinfulness of man. This is exactly what Aitmatov is talking about in the inserted legend, which conveys the story of Christ and Pontius Pilate, the procurator of Judea. “So, know, Roman ruler, the end of the world will not come from me, not from natural disasters, but from the hostility of people. From that hostility and those victories that you glorify in the dedication of the state ... ”, Christ says to the procurator before the death penalty.
The author's position in the novel is expressed very clearly, we acutely feel the writer's sense of anxiety for the perishing nature, the perishing generation, for the world, drowning in vices. Ch. Aitmatov says that a society whose life is based on sinfulness, the achievement of material wealth, the depreciation of the concepts of "good" and "evil" - such a society is doomed to death.
Chingiz Aitmatov, published for the first time in 1986 in the journal Novy Mir. The novel tells about the fates of two people - Avdiy Kallistratov and Boston Urkunchiev, whose fates are connected with the image of the she-wolf Akbara, the binding thread of the book.
Heroes
First and second parts:
Third part:
All three parts:
- Akbar and Tashchainar- a pair of wolves.
The plot and structure of the novel
The novel is divided into three parts, the first two of which describe the life of the former seminarian Avdiy Kallistratov, who lost his mother early and was raised by his father, a deacon. Having entered the seminary and faced with the misunderstanding of many priests about the development of the idea of God and the church, he asks himself a question to which he does not find an answer.
Giving an assessment to this act, Ch. Aitmatov writes that thoughts themselves are a form of development, the only way for the existence of such ideas.
Parts one and two
After being expelled from the seminary, Obadiah gets a job at the editorial office of a local newspaper and travels to the Moyunkum desert to write an article to describe the drug trade developed there. Already on the way, he meets his "fellow travelers" - Petrukha and Lyonka. After talking with them for a long time, Avdiy Kallistratov comes to the conclusion that it is not these people who are to blame for breaking the rules, but the system:
And the more he delved into these sad stories, the more he became convinced that all this resembled a kind of undercurrent in the deceptive calmness of the surface of the sea of \u200b\u200blife and that, in addition to private and personal reasons that give rise to a tendency to vice, there are social reasons that allow the possibility of the emergence of this kind diseases of the youth. These reasons at first glance were difficult to grasp - they resembled communicating blood vessels that spread the disease throughout the body. No matter how much you go into these reasons on a personal level, it makes little sense, if not none at all.
Arriving at the field to collect marijuana, Obadiah meets the she-wolf Akbara, whose image is the connecting thread of the entire novel. Despite being able to kill a man, Akbara does not. In the steppe, Avdiy Kallistratov meets with the leader of marijuana pickers named Grishan, a slippery, dodgy type with a wolf grip of a criminal. Having arranged the illusion of a fire on the railway tracks, a gang of marijuana stops a freight train. Having made their way into an empty carriage of a freight train, the next "empty", the messengers-anashists go to the nearest junction station. On the way, Obadiah urges everyone to repent and throw away bags of dried hemp, but drug addicts who have smoked "weed" brutally beat him and throw him out of the car at full speed. Having reached the Zhalpak-Saz station on a ride, Avdiy meets the former "comrades" arrested for transporting cannabis at the transport police department - the whole team, with the exception of Grishan. Anashists do not recognize him, saying to the policeman on duty that they do not know this person. The beaten Avdiy ends up in the station hospital and there he meets a woman whom he had already seen in the steppe - Inga Fedorovna. Obadiah realized that he was madly in love with her. Having been discharged from the hospital, he leaves for his city, but at the invitation of Inga Feodorovna, he soon returns to Moyunkum again. Arriving in Zhalpak-Saz, Avdiy learns that his beloved has left to settle the divorce proceedings with ex-husband. Ober-Kandalov, a former officer of the disciplinary battalion, dismissed from the army for immoral behavior (homosexual corruption of soldiers), finds him in the waiting room of the station. Recruiting a team to hunt saigas in the Moinuum steppes, he, seeing a lonely young man, persuaded him to take part in the round-up. In order to pass the time spent in a foreign area, Obadiah reluctantly agrees.
Finding himself among a semi-declassed element - people with a very vague past and a very dubious present, Obadiah again makes speeches about repentance - he could not stand the killing of many animals "for the plan" - he tries to prevent the slaughter, and drunken employers crucify him on saxaul. Last words Obadiah, addressed to Akbara, will be: "You have come ..."
Part three
The third part describes the life of Boston, living in a difficult period of transition from socialist property to private ownership. The story begins with the local drunkard Bazarbai stealing the cubs of the she-wolf Akbara. He is saved from the wolf chase in the estate of Boston. Despite all the persuasion of Boston, who fears the revenge of the wolves, he sells the wolf cubs for a drink. This story tells about the injustice that prevailed at that time in these places. Boston has a difficult relationship with a local party organizer. The fate of Boston ends tragically - Akbar's she-wolf, yearning for the cubs, takes away Boston's little son, Kenjesh. Boston, shooting at the she-wolf, kills his own son with her. Mad with grief, he goes to the house of the drunkard Bazarbay, shoots him and goes to surrender to the authorities.
One of the main characters of the work; a former seminary student working for a newspaper; preacher, moralist, ideologist of good. Full name hero - Avdiy Kallistratov. His fate is not easy, as he chose to fight alone against evil. Obadiah believes in the triumph of good and tries in every possible way to convey this to people.
One of the key characters in the novel; an honest collective farmer and the best shepherd in the village; opponent of the brawler and parasite Bazarbay Noygutov. The full name of the hero is Boston Urkunchiev. This leader of production grew up in hardships, but he achieved everything himself, with his own labor. Boston lost his mother early and was the youngest in the family.
One of the main characters of the work; she-wolf, "wife" of Tashchainar. She was constantly unlucky with offspring because of people. Her first offspring were killed by the Aubert junta when they were rounding up saigas. The second died when they burned the reeds for the construction of the road. Bazarbai stole the third offspring in order to sell them and then drink the proceeds.
One of the main characters encountered in the third part of the novel; the opposite of Boston Urkunchiev, a drunkard and parasite. Full name - Bazarbay Noygutov. This is one of the worst characters in Aitmatov's work, who, with his envious actions, ruined the life of his village neighbor and prosperous collective farmer Boston Urkunchiev.
One of the characters, the leader of a gang of drug dealers, the prototype of the "antichrist" in the novel. This is a minor character who appears in the first and second parts of the book. Cannabis carriers mysteriously call him Sam, so as not to betray the identity of Grishan. In appearance, this is a man of ordinary appearance, similar to "a cornered predatory animal."
Inga Fedorovna
A minor character, an acquaintance of Obadiah, whom he met by chance in Uchkuduk, and then it turned out that she was doing similar work. She came to see him in the hospital, after which Obadiah fell madly in love with her. Inga has not lived with her former husband for three years, from whom she had a son. She also liked Obadiah, and she was ready to connect her life with him.
Gulyumkan
Minor character, wife of Boston Urkunchiev. She was previously married to Boston's friend, Ernazar, who died in the mountains. After Boston also lost his wife, they decided to get married and had a son, Kenjesh, who helped them through their grief. Unfortunately, fate was unfair to her again. The husband, trying to recapture his son from the she-wolf Akbara, shot her and her son. And then he went and shot the culprit of this whole tragedy - Bazarbay. Thus, Gulyumkan again lost her husband, and even her son.
Petruha
A minor character, a messenger for marijuana, who rode with Obadiah. He was about 20 years old, he was from Murmansk. He worked at a construction site, but in the summer he always went for marijuana. He was the main initiator of dumping Obadiah from the train. Was arrested red-handed.
Lyonka
A minor character, a messenger for marijuana, who rode with Obadiah. An orphan from Murmansk, he was about 16 years old. He defended Obadiah, when he was thrown out of the train, for which he himself received in the nose. Was arrested red-handed.
Ober, Kandalov
A minor character, the leader of a brigade or junta of pickers of a dead beast. He did not stop Kepa and Mishash from killing Obadiah, but even helped them.
Mishash
A minor character, one of the brigade of collectors of the killed animal, the second person in the junta. A fierce and cruel person. He was one of the main initiators of the murder of Obadiah.
Kepa
A minor character, a driver from a brigade of collectors of a dead animal. He was one of the main initiators of the murder of Obadiah.
Hamlet-Galkin
A minor character, one of the brigade of collectors of the killed animal, a former artist of the regional drama theater, an alcoholic. Tried to stop Obadiah's murder.
