About spiritual quest VM. SHukshin

UDC 82:1

Generally considered, that belief is formed in childhood. Often, adolescence that involves the loss of faith, but it is childhood memories feed, zhivyat human soul. Childlike faith - it is not only a religious faith, but generally light childhood: parents, family… In Shukshina, so it happened, childhood was little harmony and joy. Father repressed, when the writer was in its infancy. "They took my husband. Invented some nonsense. Night went, he jumped into the porch, well into the porch at him and piled three. Guys scared. Natalia trembling all, Basil and lip prykusyl to the blood: mom, where it batyu? And as most lihomanka effort ... ".[1] Mother, except the hardships of a material nature in those lean years of collectivization, laid down the stigma of his wife enemy of the people, with all the consequences. Не случайно, pishut biografы Shukshina, this pain, sense of violation of human dignity, vulnerability, feeling of resentment was a writer since childhood. Since childhood, the same - the lightest: memories of mother, sister, Altai nature - mountain Bicket, Catullus, Chuiski ... And more: A closer look at human, недоумение относительно человеческой злости и жестокости – это тоже у писателя с детства. «Шукшинская душевная боль имела явно общероссийские масштабы, we inherited this pain from their own mothers and fathers killed »,[2]- Wrote about the childhood of the writer Vasily Belov.

Impossible without internal shudder reread woeful picture orphanhood, hunger, disorder, strangeness, if not hostility of the world, in the biographical stories by "From childhood, Ivan Popov". In front of us - a frightening image of an exhausted child. Vanya Popov did not seem to know even the basics of morality. He's trying to smoke, steals in gardens, stealing books from the school cabinet, helps the mother of stealing hay kolkhoz, at the age of thirteen mothers and adult lying on the collective farm field work ... not by chance, the author notes, that the bazaar in Vanya most inspired rogues. Later SHukshin, telling stories about creative "Kalina Krasnaya", писал, that there were many boys, who fasted 1947 году, like Yegor Prokudin strayed from the path of good and stuck to thieves. [3]

However, the reader does not appear to condemn the desire for these obvious sins no hero, nor his mother, which was supposed to teach, stealing, lie-bad. And the author does not judge them. Герои коллективизации и военного времени словно существуют в ином нравственном бытии. Эти люди в прямом смысле выживают. Несмотря на стихию разрушения, несмотря на все усилия внешнего мира, - Family survives. That's why so sorry cow Raiko - it is not only a family member, She base, she is the last hope to save the dignity of the family. No coincidence that after the death of Raika in the cycle of stories there is a new page - going into town. But SHukshin shows, that it is impossible even for the sake of survival trample morality. This comes still pay. Heroes physically survive in those inhuman conditions collectivization and war. But their souls are wounded, it seems, forever. Trample upon morality creates a disturbed conscience. And all the horror of this agitated conscience and soul in, Shukshina that heroes do not know the causes and origins of these torments. Especially do not know, these flour appease. Often they even invent crimes, they did not commit, to explain to themselves and others and the meaning of the pain of the soul. Maxim of the story, "I believe!"Repent and cry to the police, he designed and sold to Americans drawings miracle engine; Bron'ka Pupkov repents in, that the "Arrow" and "missed" in the Hitler, not sleeping at night Matthew Ryazancev, недоумевая, почему душа растревожена – ведь «жил как все». По-настоящему осознанно плачет лишь Иван из последней пьесы «До третьих петухов», - It really demons he launched into a monastery.

His departure from the village in the fasted 1947 year SHukshin perceived almost as an escape, even betrayal, хотя уйти из деревни тогда было едва ли не единственным способом выжить. Но при этом не было никакой уверенности, что в деревне выживут оставленные им сестра и мать, sold their only nurse-cow, to send his son to the city. Care from home in the minds of betrayal was Shukshina: "But there was a moral ruin of man ... So it happened, that he was gone from the roots, gone from the origins, left his mother. And having gone - betrayed. Betrayed! Wittingly or unwittingly, but it happened betrayal, for which he had to pay. Question of reckoning for their deeds I belive care "[4], - Talking about the fate of Vasily Kravchuk Igor Prokudin.

Современному человеку эти муки совести покажутся непонятными, анахронизмом, чем-то надуманным, даже глупостью. Но в творчестве Шукшина это станет важной линией, едва ли не основным мотивом блудного сына. Однако, трагедия ситуации в том, что у шукшинского героя нет измерения Неба и небесного Отца. А в деревне блудного сына никто не ждет, кроме матери. Except his mother he had no one to tell: I have sinned against heaven and before thee,. Mother can forgive son, but she can not let sin son, sin should let someone else ...

Notably, Yegor Prokudin in "Kalina red" does not appear at the meeting of mother. Merciless time and sin has divided the people closest. They are strangers. This unbearably hard to admit. But brilliant documentary shooting scene Bystrovoj grandmother - "Kudelihi" reveals the true heroes of the tragedy - they are not native. This documentary moment as it breaks the artistic reality. Heroes of experienced, lived so many, just "native blood" can not be the basis of kinship. That's the real tragedy of the film. Да, Yegor crying and screaming in a frenzy: «Lord, forgive me!». On the background of the temple. But church abused without Cresta ...

SHukshin himself puts it the climax of the film: "Visiting mother, I think, brought his restless soul on top of understanding. He saw, heard, learned, что никогда не замолить ему величайшего из человеческих грехов – греха перед матерью, никогда уже его больная совесть не заживет. This understanding seems to me the most eye-opening moment of his fate. But from that moment on it and settles certain indifference to everything, that can take his damn he himself his own life. "[5] In Christianity, it is "a kind of indifference", arose from the idea of, that "this is not a sin to pray for forgiveness", and even more cursing himself, called despair, and this is one of the hardest sinful states - diseases of the soul.

Motive strangeness relatives often occurs in Shukshina. В рассказе «Земляки» два брата, родственники, at death's door. But farewell before his death will not take place. Brother, came to his brother, not open and he remains unrecognized. They lost not only kinship. Now they do not even Neighbors. But this is no mean feat Alexia, man of God, secretly, unrecognized at home parents make prayer feat. For Behind Act brother Hrynkiv no feat: how to open, if a brother Anisim not able to recognize it? Year, войны, hunger, kollektivizatsiya divided zemlyakov…

Известно, that wanted to leave the cinema SHukshin, return to the village and go on writing. Он считал, the village, native land can not only inspire creative, "Instruct", Topics, but can give us the power to live, а может, and understand the most important thing in life. Vasily Kravchuk blamed himself, that he was not quite powered by this soil - rural life, since left her own accord. Известно, SHukshin that with the greatest respect, almost looked enviously at MA. Sholokhov - he saw a, что старый писатель вдали от городской суеты творит, созидает величайшие творения, – Шукшин об этом много говорит в своих интервью[6] во время съемок фильма «Они сражались за Родину». But he could not imagine, that the author of "The Quiet Don" no longer works, that in his desk nothing, что, settling in the Soviet countryside, it is increasingly served as a living classic, and that "They Fought for Their Country" - not part of the genius of the epic, but merely to outline never held a book. Vasily Kravchuk could not understand and that, Sholokhov his innermost thoughts - "we have to collect the Russian people" will turn into a joke, which diverges almost as a joke. К сожалению, approximation to the "soil" of the Soviet, destroyed, disfigured, and most importantly, obestserkovlennoy village could no longer nourish and inspire not only Sholokhov. AND. Rasputin and V. Belov and B. Astafev, Sequestered in his native village, did not create anything, кроме горького плача о родной земле. Конечно, и это не мало. Но от них русские люди все-таки ждали откровения. Быть может, religious revelation. Can not help feeling, that even after gaining the faith as if they are shy and ashamed of their religion. How doubted SHukshin. After Orthodoxy teaches humility, терпению. Как терпеть и смиряться, когда на родную землю восстают беды, Test and enemies? "Let the good and arming! Exclusionary talk about beauty, truth only enervating humanity before the face thunderous, organized evil "[7], - Said SHukshin. Hence - poetizatsiya Shukshin "people's advocate", Stenka Razin.

Vera would allow to understand, Where ydty prodigal sыnu. It helps to keep it of no less vital tests Russian writers - Dostoevsky, Shmelev, Chekhov. But childhood memories Shukshina no memory of the Church, in the memory of childhood Shukshina - ruined temples and reviled. Outraged temple in the writer, including "Kalina red", – это не просто некая аллегория и аллюзия. Поруганный храм – это реальная часть интерьера русского пейзажа конца XX века. In central Russia was not the core of the village without a ruined temple. In the work Shukshina also not working church, ongoing service. Although SHukshin was baptized and was the godfather of his nephews, but his education was held during the five-year godless. Therefore, not only Shukshina no shepherd image, worship, but there is no way even the pious believers - that, that warmed and saved Shmelev - is childhood and belief in Russia - he really saw the best people - Russian faithful people. Позже друг и духовно близкий Шукшину Василий Белов с горечью скажет: "Our long and difficult path to God after many decades of Marxist atheism. Move along this path should at least with friends, but the columns do not come close to God. Collective movement is possible only in the opposite direction…»[8]

Наверное, why almost all the Christian faithful in the work depicted Shukshina caricatured light, especially the "converts". Even dissolute, frustrated Entertainer Gene Proydisvet, when he tries "to expose" his uncle Grisha believer, strange way is morally superior to turn to God uncles. Let Uncle naive faith, something ignorant and even selfish, but, по крайней мере, it's still way, and not stagnation. But Gena his eccentric behavior supposedly proves: lying uncle, and in any God does not believe. From this discovery, the soul of genes becomes, it seems, even somewhat calmer. In the story "The Letter": "The old woman had a dream Kandaurova: if she prays to God, prays, and - an empty corner: icons in the corner, then no. And she prays, and she thinks: "But where is God I have something?"In the morning the old woman went to her friend, to "solve" a dream, and so just reminded, it she hid in the closet icon, unashamedly party-in-law. But SHukshin masterfully transforms the scene into a household squabble, Old village feud - this technique as it shows the reader: shame of betrayal of faith has nothing to do with it - just the usual human squabbles, a hidden icon is just an excuse to vent Ilichihi old enmity. The old woman also Kandaurova justified by the author in this story is the fact, it mother. Pain and suffering as a mother would let her forgive minor, but still a betrayal of faith.

Heroes Shukshina even in the face of death, already feeling the presence of something Super[9], reject faith and God. In the true, magnificent artistic point of view the story "How the old man to die" to the proposal wife: "I'll call Miheevnu - posoboruet", - A dying old man answers: "Fuck you!.. Helluva lot of good it did me a lot ... ". It - it, конечно, God. The old man is only enough, to apologize to the old lady-wife. The reader a picture of religious devastation. "Cathedral" in the village Miheevna. It is also a reality of the Soviet countryside. When it is impossible to baptize infants, in the absence of a priest, grandmother made this ceremony - "immersed". But often, these old ladies "exceeded their powers" and tried to make and other rites.

Would like to say about the images in the stories of clergy Shukshina. An obsessive, unbelieving priest of the story, "I believe!.."Much has been written. Estimates of this character are quite different. SHukshin himself said in an interview with the Italian magazine, that "in the strict sense is a fictional thing <…>. To nourish our mind, we get a lot of food, but do not have time to digest it or apeptous, here we utter confusion ... ".[10] Given Shukshin govorit, that from this welter - mental anguish. And in such anguish weary, desperate Maxim comes to the priest. But instead of bread gets stone. SHukshin conceals the author's attitude to the priest. But the important part - pop carries ashes. His despair - despair unbeliever, who recognizes himself doomed to death: "The priest was something with light - sick. <…> The disease had not yet tight bite his veins ". Image ass bears infernal features, devilish charm. Lives of the Saints tell, что когда бесы соблазняли неопытного подвижника ложными знамениями веры, они либо ниспровергали прельщенного в пропасть, либо доводили до убийства или самоубийства, or forced to embark on a frenetic dance[11]. Obviously, the same happens to the characters Shukshina: they will not be healed. Pop says the doom of man. The circle is closed not only in the philosophical sense: "And three, led by a fierce, hot priest went, dancing, round, round. Then pop, as a big heavy beast, again jumped into the middle of the circle, buckled floorboards ... "- is not accidental in this madness pop" fierce and glowing ", dance itself and NOT dance of joy, a dance of death and despair: «Pop Maxim, danced with such anger with some, with such fury, and it did not seem strange, they dance. Here or dance, or really tear chest shirt and cry and grind their teeth ". Конечно, reader wonders, why the hero narrative "pop"? But would not it lunacy Living Church Renovationists, greeted the social revolution and scientific progress? Would it not be in the Khrushchev persecution some clergy retreat from faith?

But there Shukshina and positive images of the clergy, как ни трудно было в те годы представить духовенство хоть в чем-то положительным. В рассказе «Мастер» снижение образов духовенства – не авторская позиция, таким духовенство видится Семке. Pits, which itself betrays beauty - little church. Semyon - lovely master, but he can not understand the true tragedy of desolation and desecration of churches in Russia. Although Metropolitan priest and the true reason is obvious - it is the loss of people of faith. Semyon wants to simply restore the little church "Beauty". He does not even think, that there should glow and burn the flame of prayer. He really wants to understand the ancient masters. But unable to do so, as the ancient master was inspired by faith. Semko nevdomek, что старик-митрополит, которого он посещает, – мученик, явно прошедший сталинские лагеря. Ему непонятно, почему и батюшка, и митрополит с надеждой спрашивают: тебя народ послал? Ты верующий? And after the words of Metropolitan, for which the old man was able to be punished: "What spoke to us, Pro does not write. And nowhere speaks. It will only spoil the case ", - Semyon completely lost: "The best way to deal with the native Soviet power. These priests dark something ... ". Confused hero obviously. He just did not understand, what is happening in their native land, and on money borrowed from pop buys wine. SHukshin shows, step by step, people, devoid of faith, betrays the true beauty.

In the 60 years in Soviet art growing request for non-religious righteous. Antireligious propaganda inspired - you honestly bother, honestly lived. And now quietly dying. Life is over. The tradition of such, essentially pagan, attitude toward death was laid back in the Dovzhenko film "Earth". The film shamelessly old and die quietly, not after confession and Holy Communion, but having eaten an apple a new collective-farm crop. But the characters Shukshina not gain peace in this Soviet-operative "righteousness". They even that little, they do not Lovchev, not lhaly, Do not economize. They do not accept the pagan, 'Natural' perception of death as "wise" natural givens. In the story "Duma" protagonist - chairman of the kolkhoz. Tat - the most mundane righteous. But he was unarmed before the mystery of life and death. Since the late 60s, this oppressive, existential angst hurts all heroes Shukshina. They do not understand, why lived, and do not want to die.

Death is present in almost all the stories Shukshina. Death - that suicide: "Suraz", «Female muzha Paris provozhala»; it "simply awful": "How old is dying", "Compatriots", "Autumn", "Sasha". Many characters would "try on" death: "Duma", "Master bath and kitchen garden", "Alyosha beskonvoynyh". It is impossible to meet the heroes Shukshina benevolently death. Death for them - it's not true, this evil. For human nature, body and soul death hostile and unnatural. Terminally ill people, very old still want to live. For them, it is impossible to reconcile with the death of any child, any good deeds, no memory in the surrounding. They crave personal eternal life, but it is being, which gives only God, Church and faith.

About three lives dreaming Yegor Prokudin, at least six months of life asks dying Sanka. Old man around Gregory «Zemlyakov» spokeswoman: "It is a pity… not profited, not tired. Not ready, so to speak ... And so would perched somewhere, and so forgot about you, and so would two years "! Even clearly unsympathetic characters Shukshina ("Ticket to the second session") it is the desire of life, being acquired certain positive traits. However, this desire to live, at any cost, with complete disregard for all moral norms, happens to heroes Shukshina and ghoulish: tuberculous pop, proclaims his "I believe! - "In the fat badger, a bull horn, standing in a shaft-in! In flesh and bodily myakost y!.."This animal desire to live in whatever became possessed in common with the killer ass from the story" The Hunt live ".

The desire to live the heroes not only because Shukshina, that "not seen enough", "Dote" outside world, the deeper meaning of this desire - to understand the hidden meaning of life. It wants to understand the author himself - that the same thing, ground could not do in my life, even the most honest man - worker, such as the uncle of the same story Ermolai. "And my thought about it - simple: Eternal was a hard worker, good, honest person. As, however, all here: my grandfather, head. Just think. Just think out I did not know how, with all its institutions and books. Например: что, This was, in their lives, some great sense? In fact it, they lived it. Or - there was no point, and was the work of, Worked work ... yes bear children. I then saw other people ... It is not quitters, no, but ... they understand their lives differently. Yes I myself understand it differently now! But when I look at these mounds, I do not know: who is right, who is smarter? Not so - not who is smarter, and - who is closer to the truth. And it is very painful - to despair and anger - I can not understand: Cem and in true-it? After all, I meant nothing - for ratification and slightly out of cowardice - praise it capitalized, and do not know - that it? Before someone wants to take my hat off, but to whom? I love these, под холмиками. Уважаю. И жалко мне их».

Желание бытия велит и автору и персонажам снять шапку перед «Кем-то». Не случайно Шукшин говорит об Истине с большой буквы. «В чем Истина-то?"- But it's not questioning Pilate, who sees before him Path, and the Truth and the Life, nevertheless condemns Christ crucified. Do Shukshina and his characters is sincere questioning of Ecclesiastes.

Шукшин вовсе не возвеличивал, не идеализировал, not held up as examples as models of moral perfections of his "geezer". Generally, for consideration of the phenomenon of "geezer" in contemporary Russian literature from miniatures to Shukshina Anatolia Trushkina performed countryman Shukshina, the late M. Evdokimov, необходимо обратиться к искусству века XIX: к творчеству И.Н. Крамского и Ф.М. Dostoevsky.

F.M. Достоевский в романе «Братья Карамазовы» дает очень любопытную характеристику картине Крамского «Созерцатель»: "Depicts a forest in winter, and in the forest, road, in tattered and kaftanishke laptishkah, stoit Odin-odineshenek, in the deepest solitude, zabredshyy muzhychonka, cost and how would reflect, but he does not think, but something “созерцает”. Если б его толкнуть, он вздрогнул бы и посмотрел на вас, just waking up, but not understanding. True, Now would come to himself, and asked him, what he thought was, то, наверно, would remember nothing, but, наверно, be hidden within himself the impression, under which was during his contemplation. Impressions are these precious to him, he, наверно, them Kopit, inconspicuously and without even realizing, - What and why, конечно, does not know: can suddenly, experiences accumulated over many years, drop everything and go to Jerusalem to escape and wander, а может, and native village vdrug spalit, maybe, happen both together. Contemplatives in the people rather ".

Even more important seems comment I.N. Archaeology of the painting "Polesovschik" in a letter to Lm. Tretyakov: "My study in a bullet header on a plan supposed to represent one of those types of (they are in the Russian people), that many of the social and political system of people's life understand his mind and who lodged deep displeasure, bordering on hatred. Of these people in difficult moments gaining their gang Razin, Pugachev, and in ordinary times they act alone, where and how to have: but never tolerate "[12].

Engine hero Archaeology and many heroes Shukshina one - 'displeasure, bordering on hatred ". Similarity eras - the abolition of serfdom, destruction of life of the Russian community in the middle of the XIX century, loss of faith section of the peasantry after the intelligentsia. That explains SHukshin and hero of the story "cut": "Man in the division of social wealth decided, it bypassed, and began to take revenge ... ".[13]

Вот подлинная духовная трагедия героев Шукшина – отсутствие внутренней мотивации, обусловленной верой. Герой может поехать за тридевять земель рассказать больной племяннице сказку, or maybe for no reason at all to blame the church. Without faith, Truth without people not only dries up, longs, toiling - it becomes vulnerable to the forces of evil. Demons can not without the participation of Ivan the Fool enter the monastery. And for the sake of useless information, а точнее, for registration with the "intelligent" neighbors in the cozy library Ivan capital leases and tramples on people's main shrine - Church.

Restless "Crank" is not so harmless, as it seems at first, inattentive glance. And above all for themselves and their families. In a woman with Soren subbotnyuyu Banyuls Alesha ready almost suicide. Bath is no accident Saturday night, Sunday eve, – это время церковной молитвы – Всенощного бдения. Для Алеши баня и есть, it seems, своего рода церковь, омовение и тела и души. Но плохо омывается душа в воспоминаниях о блудном грехе с мошенницей Алей. Ему невдомек, что этот нераскаянный блуд с юности иссушил его душу, исказил жизнь. Prodigal memories of ale - the true content of the bath actions. In real life, Alyosha did not like his first, dead wife, dislikes and second, who bore him five children. He does not beget children, a "masterit», miracle of new life to come down to the offensive fiziologizma. He loves children, but, that no one knows about this love: "Alyosha loved children, but no one would never have thought, he loves children: he did not show. Sometimes he stared for a long time on some, and his chest ached with love and delight. He marveled at nature: of what turned people?! Ведь ни из чего, из малой какой-то малости». Духовно Алеша отчужден от детей. Он не находит, о чем перемолвиться с сыном-подростком. Он жалеет лишь о том, что не передал сыну любви к бане…

Past collectivization, hunger, terrible war, warriors and hard workers are helpless and defenseless. Is not this feeling of helplessness causes Shukshina craving for strong hero, Defenders national Stenka Razynu? It's almost maniacal obsession way Razin note almost all scholars of Shukshina. VI. Belov testified: "Razin wholly owned MAKARYCH" and did not understand, that can attract so Shukshina Razin[14].

Indeed, why SHukshin, passionate way Razin, formed in his imagination, and tried to convince themselves and others, that people's memory alive as Razin positive image, almost perfect? After the so-called "folk" song "Because of the island to the rod", "There is a cliff on the Volga" - remakes rebellious end of the XIX century, released from the pen of Liberals and Democrats nihilistic. It is with these hymns to create and the October revolution, and the destruction of churches, and the subsequent destruction of the village. Even an encounter with the present custodian of people's truth could not convince Shukshina. "I remembered a meeting at the Don. I saw on the pier in Starocherkassk bearded elder, and I wanted to learn: he thinks about Stepan? Asked. "And what do you remember about him? Rogue dashing man he .... And remember something it should not be ". So the old man said. I was dumbfounded: to the Don and so ... But then, when calm thought, understood. Worked in Russia and other power - and how many years she worked! - Church. It, lightness, proklyala Razi eshte zhivogo and cursed eshte 250 years annually, in Lent. This is a huge job. And it is something, This is really a lot of work, directly suggests: as strong as the grateful memory of the people, that even such powerful punches could not shake it, not made and confusion in people's soul - and the image of Stepan Kalashnikov live in it - native and understandable. Well, that the old man does not want to remember? Значит, it is very hard to beat his forehead nods - lost its memory "[15]. Итак, even met with a real folk memory, SHukshin could not comprehend it and take, it seemed easier to blame the Church. But information about the curse of the Church were derived Razin, видимо, Soviet ideological sources: in fact anathema in temples Razin proclaims in less than forty years - and then only during the Pugachev rebellion. С 1804 goda in the temple Razi nikto not cursed.

But the question remains: how SHukshin was sincere, when numerous interviews, requests to the heads of film studios, powerbrokers bureaucrats for permission to stage the film treated image Razin: something suspicious a studied, like a tongue twister, and rather banal. The most important thing: SHukshin why these documents strongly defended the right to show his hero cruel? Почему требовал разрешить ему снять кровавые сцены насилия Разина? For, who is even slightly familiar with the work Shukshina, It's a mystery. In the art world Shukshina cruelty and brutality is always disgusting media.

The answer to these questions, as it seems, gives the film a mystery "Strange People". This film - evidence, that the spiritual world Shukshina unusually complex, dynamic, and the general vector of his spiritual development directed toward the attainment of faith. Почему-то очень легко Шукшин согласился с тем, что этот фильм – творческая неудача. Только потому, that he went to the empty halls? In our opinion, this film is a parable - the most modern, justis zlobodnevnoe produced Shukshina. Remains a mystery, like this movie, especially kinonovell "Duma", was passed by the Soviet censorship?

External outline kinonovell partly constructed based on the stories "Duma" and "Stenka Razin", but this is partly: kinonovell much more complicated stories and brings new meanings. The narrative seems to be very simple, as indicated by the circle in order. Soviet-positive farm chairman Matthew Ryazancev, summing up life, видит, что в его в жизни, it seems, не случилось главного – любви. Параллельно разворачивается история деревенского самородка, резчика скульптур, «кукол», как говорят земляки, thirty unmarried Nicholas. Several times in the film highlights, the house, built by his father Nicholas, collapses, but obviously artisan Nicholas indifferent to this, he does not heed the request and sorrowful mother come to his senses and fix crumbling house. Inspired completely foreign to village man - intellectual Benjamin Zakharovich, - Nicholas tries to cut wood Razin, but, disappointed inconsistency of his creations that form, which existed in his soul, Like bazhovskomu Danilo Master, smashed vase, burns his sculpture.

It would seem, the plot of the film develops the familiar patterns of Soviet art. But in a strange way in novel-parable woven wayside - religious and mystical. The film distinctly heard Gogol motives "Evenings on a Farm near Dikanka" - in the Soviet village is ruled by the lifeless world of demonic forces. "Blazhnov", disharmonious deep song, leitmotif sounding in the film and deprives residents of rest, shows, that the collective farm village harmony deceptive. Not accidentally Petka accordion called the film "the devil Blazhnov" and "trouble maker fucking".

New strangeness: in the village seems to be a church operates properly, krestami with dome, but the background sound - not peal, and the melody of the Kremlin bells, which crosses on a background sounds, на наш взгляд, zloveshte. In the Russian village triumphed false church and false religion.

Dissonance increasingly forced: stories appear in the film, which was not in the stories. Difficult to understand, it: sleep, Matthew thought or reality - when peace dance on the lawn: traditsionnaya balalaika, rich, folk dance. It would seem, here it is, spiritual harmony new village. Sam Matthew, it seems, nakonec umirotvoren, he even attached to a round dance, and the most beautiful girl with a long braid dancing with him - it is like reconciliation, through national amateur art, Fathers and Sons, old age and youth, tradition and modernity ... But the idyll abruptly explodes frenetic rock and roll, disgusting strum guitars, howling mad and hysterical cries of youth, and dance at the same time in the Russian national dress begins to break down in a frenzied dance, beauty-and partner Matthew already let tobacco smoke from his mouth. Steam gitarami Village Branch, сидя на ветвях берез. Матвей в ужасе. Он с омерзением пытается стаскивать с деревьев одержимых, ему никто не сопротивляется, более того, они его не видят. Nugget artist Kolka - just dance raging. Scared Matthew asks you something to? But Nicholas did not distraught his voice shouts: "You have girls'! Horrified old chairman kicks Man, but he seemed not to notice the impact, zahvachen on public vakhanaliey.

In Sergius Nilus, whose works in samizdat version, And according to the testimony. Заболоцкого, читал Шукшин, есть очень важный для понимания этого фрагмента фильма эпизод: «Однажды ямщик Казакин работал один около своей угольной ямы и внезапно, среди бела дня, saw a lot of demons in the form of people of both sexes. Demons in strange clothes and caps sat on tall trees, played on some unseen musical instruments and humming: - Our years! Our will! They sang and something else, Kazakin fright but could not listen. Kazakin became baptized and praying, but the vision did not disappear. Terribly frightened Kazakin ran home. The road to the house was on the river bank, and grew up on the shores of a large bushy birch. And all these in a variety of birches sat demons, played instruments and triumphantly disorderly Humming: – Наши годы – наша воля! Наши годы – наша воля!..» [16]

А Матвей снова наедине со своими думами и сомнениями. С вопросом: куда же пританцует деревня? - He goes to the inspirer Kolka - Village intellectuals Benjamin Zakharovich. But in vain waiting for a serious conversation Matvey. Zakharych responsible, that man himself is always to feed, but the main thing: have yet to "sing the song", "Hell horns invented"… Old chairman understands: intelligentsia too captivated by an unclean spirit. Nay, that the intelligentsia itself barren (Zakharych have no family, ни детей), intelligentsia again pushes people to death. Benjamin Z. tells the peasants about Stenka Razin: "Sometimes, unfold as, how would look askance ... grass Nickle ... But fair was ". Soviet mythology pouring from the mouth Zakharych. Important part: leader Stepan forcibly feeding her a piece of horseflesh hungry warrior Cossack. And even Stenka bares saber, to make a warrior eat meat. Horse meat for the Russian people – nechistaя EDA, а благом и добром считается – поделиться куском хлеба. Даже в советской мифологии вожди принимали от народа хлеб[17]. Безусловно, that is the archetype of the biblical origin - even the Old Testament, Abraham brought bread donated Melchizedek, king Salima. Five loaves saturated the Lord five thousand, followed him. Lastly, Christ himself referred to himself as the "bread, came down from heaven. "" Jesus said to them,: I am the bread of life; He who comes to me shall not hunger, and believeth in me shall never thirst " (Ioan.6:35).

Symptomatic, that intellectual Benjamin Z. not squeamish thug vocabulary: Razin Cossack "fress There was nothing ", Cossack from hunger "reached». For Shukshina is not reservation. In "Kalina Krasnaya" (for it SHukshin received a portion of hatred "thieves") SHukshin one of the first artists of the Soviet period showed false thug romance and revealed its true essence infernal, that confirmed the death of Yegor Prokudin. In kinonovell SHukshin clearly pursuing this idea - that stray intellectuals pushes people to honor robbers, but thieves jargon - detail, which exposes the truth: behind the outwardly stately Stepan hiding mumbler - ordinary thug "godfather", a lecture "gumanitariya pensions» Benjamin Zaharovicha nizvoditsya to urovnya lagernoy Bikey. Striking and convincing actor game Panteleimon Krymova. Convincingly played by image, на наш взгляд, he surpassed even the Roman Kartseva hero in the film "Heart of a Dog".

Later in the movie theme robbery and rebellion develops to its limit – regicide. Zakharych, pointing to a statue associated Razin, утверждает: it is not executed, it ", he executed the Romanovs". Thus the leader of the revolution appears to us as a follower and continuer of robbery in the Russian land. Suddenly the sounds in the movie "Legend of the twelve robbers" performed Chaliapin Nicholas opens his eyes: on the words "Suddenly robber Dire Lord awakened conscience" master rakes Razin and sculpture casts the fire. Told (sung) true words: Razin - fierce robber. But unrepentant. Help him - then crush his glory. And crush false art.

The following footage combined shooting burns sculpture Stepan highlight sharply browridges, and flames like antlers silhouetted sculpture. Razin related - it's not even Prometheus, on charred sculpture Razin, flames illuminates the face of Lucifer ... Infernal essence Razin, it seems, clear for Kolka, ballada o robber Kudeyare awakened ego of CNA Beauty: on the concluding words of the ballad: "For Kudeyar robber shall we pray God" - the person of Nicholas, наконец, brightens. And here in the still of the night over the village sounds real, church bells ringing…

Unlikely heroes Shukshina literally "positive". At the same time,, without a doubt, loved by their heroes. Even explicitly biographical stories SHukshin honestly shows the most unsightly features of his character, and rarely in his work is so, that negative characters do not deserve pity. Pity and Timothy Khudiakova the story "Ticket to the second session", Baev and old of "Conversations with the clear moon" ... Just before unmotivated cruelty and inhumanity retreats author. Father and son of "Grievances", прокурор из рассказа «Мой зять украл машину дров», «горилла» из «Бори» лишены не авторского сочувствия, они лишены понимания – в своей немотивированной ненависти, in the extreme, inhumanity as if they are below the enlightenment of their actions. But Heroes Shukshina, and horrified, Yet silyatsya understand them and their. Venia Zyablitsky wants to scare the public prosecutor, not as revenge - he wants him to see human traits - at least fear, and seeing that fear, as it calms down. In the documentary story "slander" the author-narrator tries in vain to recall the face vahtershi. This inability to remember the human face of the heroine for the hero of the story leads to a sad question: "What happens to us?». Scary is not only, что обидчица-вахтерша «потеряла лицо». Страшно и то, что обиженный автор-повествователь не смог рассмотреть в ней этого человеческого лица. В этом подлинная сюжетная коллизия рассказа.

Ideally, measuring human face - character, the image of God in man. And the secret of the attraction of creativity is Shukshina, that it tends to show that face in his characters. Image of God, sometimes hidden, unrecognizable, But the phenomenon of "Freaks", despite their sinful dizziness. Heroes Shukshina often go against their benefits, while in their actions and benefits can not be traced to the "public good", Nevertheless, their actions, sometimes absurd, elevate their, blast off, from the world partite.

It makes heroes Shukshina, as noted, akin to the heroes of Dostoevsky. Dostoevsky's underground man as irrational. Nobody can call the underground man "positive hero", but this particular hero, а не болконские с левиными развенчал ложь и бесперспективность материалистической позитивистской концепции человека. Как подпольный человек, and heroes Shukshina not want to become cogs and wheels, even in the most perfect the mechanism of human happiness.

Pravoslavnoe theology speaks to us of eternity and neizgladimosti image of God in Each man. Likeness of God and man can lose, the so, even likened to "a foolish beast". But even in the most horrific reality, Sacking, famine, suddenly imprisoned in the little man starts to shine this light of God. That is why even the most thoughtless, глупый, иррациональный поступок героя Шукшина являет в нем блик Истины, the so, что и нас самих это заставляет вспомнить о нашем человеческом достоинстве.

Способность видеть в каждом человеке за обезображенным грехом естеством образ Божий есть свидетельство истинной просвещенности Светом Христовой истины. "The lamp of the body is око. Итак, if око your will чисто, то всё тело твое будет светло». (Матф.6:22). Старцы, которые принимали и принимают в монастырях многочисленных посетителей, вопреки распространенному даже среди верующих мнению, обращают свое внимание в человеке не ко греху, не к страстям, которые временны и случайны, но к вечному Образу Божию в человеке.

Именно это – Образ Божий открывает в своих героях и Шукшин, пусть и не называя по имени, пусть и сам до конца не осознавая то, что он показал и открыл… И именно этим так притягательно для нас его творчество: его герои нам родны и дороги. И это непрестанное прозревание в человеке Божественного образа делает Шукшина представителем религиозного реализма в русском искусстве – того реализма, который Достоевский называл «реализмом в высшем смысле»[18].

Примечания

1. http://www.litra.ru/biography/get/biid/00468881239093998280
2. http://www.booksite.ru/fulltext/tya/zhe/sty/2.htm
3. Шукшин В.М. Собрание сочинений в 8 томах. — Барнаул, ООО «Издательский дом «Барнаул», 2009., т.8, с. 153-154
4. Шукшин В.М. Собрание сочинений в 8 томах. — Барнаул, ООО «Издательский дом «Барнаул», 2009., т.8, с. 167
5. Шукшин В.М. Собрание сочинений в 8 томах. — Барнаул, ООО «Издательский дом «Барнаул», 2009., т.8, с. 136
6. Шукшин В.М. Собрание сочинений в 8 томах. — Барнаул, ООО «Издательский дом «Барнаул», 2009., т.8, с. 177-192
7. Шукшин В.М. Собрание сочинений в 8 томах. — Барнаул, ООО «Издательский дом «Барнаул», 2009., т. 8, с. 115
8. http://www.booksite.ru/fulltext/tya/zhe/sty/2.htm
9. Например, в рассказе «Земляки»: «Стариковское дело — спокойно думать о смерти. И тогда-то и открывается человеку вся сокрытая, изумительная, вечная красота Жизни. Кто-то хочет, чтобы человек напоследок с болью насытился ею. И ушел».
10. Шукшин В.М. Собрание сочинений в 8 томах. — Барнаул, ООО «Издательский дом «Барнаул», 2009., т.8, с. 173
11. Жития святых на русском языке, изложенные по руководству Четий-Миней св. Димитрия Ростовского. M., 1905. KH. 6. С. 284.
12. http://art.liim.ru/hr/hr09_05.html
13. Т.8. С. 172
14. http://www.booksite.ru/fulltext/tya/zhe/sty/2.htm
15. Шукшин В.М. Собрание сочинений в 8 томах. — Барнаул, ООО «Издательский дом «Барнаул», 2009., т.8, с. 85
16. ( см. http://dugward.ru/library/nilus/nilus_svyatynya_pod_spudom.html#041).
17. Например, Н.А. Заболоцкий «Ходоки».
18. «Меня зовут психологом, — отмечал Ф.М. Достоевский в «Записных тетрадях» 1880 of, — неправда, я лишь реалист в высшем смысле, то есть изображаю все глубины души

Received 24.06.12