Lesson on the novel by Chingiz Aitmatov "scaffold" methodical development on literature on the topic. Scaffold, Reflections on the read book. Ch. T. Aitmatov. "Plaha"" Aitmatov chopping block summary analysis

23.02.2021

One of the most striking works of recent years has been Ch. Aitmatov's novel "The Block", written in 1986. It can rightly be attributed to the works of modern Russian literature, since until recently, or rather, before the collapse of the Soviet Union, the literature of our multinational country was not divided into Ukrainian, Kazakh, Kyrgyz, and so on, since the problems, the main topics reflected the living life of the people, and, consequently, the connections were numerous and inseparable in all spheres of life.
Ch. Aitmatov - Kyrgyz. In his works there are features of national color (landscapes, names of heroes), but the problems of the Block are absolutely international. In addition, Avdiy Kallistratov, the protagonist of the novel, is Russian, the image of Christ generalizes and concentrates the ideas of the work, and all this makes it possible not to narrow the meaning of this remarkable work to a narrowly national one.
"The block" is a kind of culminating work of the author, in which he concentrated his writing and human experience, his civic anxiety caused by the state of society, the life of a large, multinational, such a great and strong country, as everyone used to think.
Indeed, the variety of problems raised by the author in such a small work is striking. This is drug addiction, which has long struck society, but was carefully hidden by official structures, and lack of spirituality, generated by lies and mystification of public consciousness. Grishan and Bazarbay grow on such soil. This is the destruction of ethical ties between people, the decline of morals and many, many others.
The novel received a mixed reception from critics. Many saw the really deep meaning of the work, and many condemned Aitmatov for the fact that he collected all the problems that existed in society at that time in the Scaffold, without offering a way out of the current situation. Indeed, showing so many problems, the author does not give their unambiguous solution, does not answer the questions posed. He only cites facts, reveals the images of heroes through their actions, paints a picture of life, warns us about retribution for numerous sins, thereby forcing us to think about our actions, realize our mistakes and find the only right way of life ourselves.
Many critics spoke negatively about the composition of the novel, emphasizing the unrelatedness of its individual parts. The fact is that the construction of the novel is very peculiar. The novel has three different storylines that are directly or indirectly connected to each other. These are the lines of Avdiy Kallistratov, Boston and Bazarbay and a pair of wolves - Akbara and Tashchainar. They are united by common events described in the work, and on the basis of each of the three storylines, the author reveals one, in my opinion, of the most important problems of the novel - the problem of choosing a certain path, that is, the moral choice of heroes.
And these paths are far from the same for each of the characters in the novel.
The author endows Avdiy Kallistratov with the best moral qualities, such as kindness, sincerity, boundless love for people, the ability to sacrifice. He believes in God, in goodness, in justice, in his rightness, in the power of the word. He sees in every person, even in the most notorious scoundrel, not his negative sides, but, above all, a piece of the human soul. He is convinced that every person deep down strives for harmony, so Obadiah is trying to convince people, set them on the right path, help them gain faith and "live in Christ." But he overestimated his strength, and this is his tragedy. Nobody wanted to listen to him, and he himself becomes a victim of violence against which he fights. And in the end, Avdiy Kallistratov dies, crucified on a saxaul, but not renouncing the faith.
No wonder the novel draws a parallel between Avdiy Kallistratov and Jesus Christ. The former seminarian becomes in the novel a follower of Christ in his faith and beliefs. Both believe that all people are good from the very beginning, both sacrifice their lives in order to save humanity from sin.
Obadiah in the novel is a righteous man. He is the bearer of the idea of Christianity. But he does not serve the dogmas that the church proclaims. Obadiah puts forward the idea of a modern God who does not stand still, develops over time. He believes that every person has his own God, whose name is conscience. And trying to convert people to the faith, Obadiah thereby tries to awaken their conscience. But, despite the fact that Avdiy Kallistratov is endowed in the novel with the best human qualities, we see that his life path was not chosen by the author as ideal. Aitmatov does not completely take the side of Obadiah. He does not agree with his hero's idea of the omnipotence of God. We see that it is important for the author to believe not only in God, but first of all in man. The self-sacrifice of a few will not save humanity, will not save the world from absolute evil.
An interesting contrast in the novel by Avdiy Kallistratov is Grishan, the leader of the "messengers" for marijuana. Grishan really looks at life. He knows that there is violence and evil in the world, and that good and justice do not always win. He sees people at their worst, their vices and weaknesses. A person is weak, and this allows the stronger to live according to animal laws, where the strongest must survive. Grishan is confident in himself and in his beliefs, so he does not even try to prevent Obadiah's attempts to convince the "messengers" and convert them to his faith. On the contrary, he says that he will not interfere with this. And, as we see, Grishan is right. "Messengers" - the children of their generation, brought up not only on atheism, but also on unbelief in general, on the denial of faith not only in God, but also in human moral principles, are not able, and do not want to listen and understand Obadiah. Violence is their natural state, and they, without hesitation, commit it again, throwing Kallistratov off the train. But what can we demand from these very young boys - Petrukh and Lenek, who since childhood had neither a normal family nor a home, whom life mercilessly threw into various adventures? Is it possible to demand from them that after they have fully sipped grief, they would retain faith in bright and pure ideals and remain people? Here, against the background of the moral choice of the characters, two more important problems are revealed before us - the social structure that gives rise to the device that gives rise to such people, and drug addiction, which is becoming more and more relevant, despite the fact that it has never been spoken about openly. Of course, the life path of the messengers, even if not chosen by them, but determined by their fate, is a warning for us, people of the younger generation, who are looking for answers to the most important and serious questions of life.
Interesting from the point of view of choosing a life path, Boston and Barazbay are the main characters of another storyline. Both of them are shepherds living in the Moyunkum steppes. Boston, as we will see from the content of the novel, is a man with a broken destiny. He has the best human qualities, is able to sympathize with others, repent, worry, he has faith and certain ideals in life. In addition, he is very hardworking and does his job responsibly. Barazbai, on the other hand, is a drunkard and an idler. He is dissatisfied with life, embittered and does not believe in anything.
It is from him in the novel that we hear the words that there was no justice in the world, and there is none.
Between these two heroes - Boston and Bazarbay - an open enmity is unleashed, which leads to tragic consequences. Boston, one of the most positive characters in the novel, commits lynching and kills Bazarbai. Desperate and disappointed in life, when, aiming at the she-wolf Akbar, he kills his own son, he commits an act that he will never be able to forgive himself. By killing Bazarbay, Boston destroys his inner world, he himself behaves on the block for the gravest sin - murder, since he cannot live with such guilt in his soul. Here we have not only the social conflict of the individual and society, but also the psychological, internal conflict of the person who committed the murder with himself.
We hardly have the right to condemn or justify Boston for the crime committed. On the one hand, Bazarbai deserved punishment for his sins, but on the other hand, no person has the right to decide the fate of other people.
So what happens? We see that there is no ideal hero in the novel, not a single life path chosen by various heroes is completely correct. The fate of all the heroes ends tragically. Obadiah was crucified, Bazarbay was killed, the "messengers" were arrested, and Boston himself ruined his life by committing the worst sin - murder.
Perhaps, in this tragedy of the finale of the work lies its meaning? Perhaps the author wants to show that since the time of Jesus Christ, the very best have been paying for the sins of mankind? But who then will continue the human race?
From this point of view, the image in the novel of a pair of wolves - Akbara and Tashchainar, who are the main third storyline, is symbolic. The author shows us human society and the life of animals, and we see that animals live according to the laws of nature, in the face of which everyone is equal, while chaos and lawlessness reign in the world of people. The wolves in the novel, paradoxically as it may sound, turn out to be more "human" than the people themselves, and their life path is more correct, and therefore more correct, than the life of any of the characters. Through the images of wolves, the author reveals the theme of freedom, shows the relationship of animals with nature, their relationship with each other. The author contrasts the harmony of the life of wolves with the disharmony of the life of human society, thereby emphasizing its main vices and shortcomings. The author makes us think: is there really no way out for us humans? Are we really behaving ourselves on the chopping block and nothing can prevent this? This is another question left unanswered by the author, a question that we, the readers, have to think about.
Of course, in addition to the problem of the moral choice of characters, which, in my opinion, is one of the most important in the novel, the author also touches on other problems. For example, he does not disregard issues related to ecology, revealed by the example of the ruthless, uncontrolled shooting of saigas. The author warns us that human violation of the harmony of nature can lead to tragic consequences.
The leitmotif of this novel is anxiety - anxiety for the present future. The novel "The Scaffold" is a call to realize one's mistakes, to change one's mind before it's too late. And the fact that Aitmatov touched on so many issues in his novel is not accidental. All of them are the most important problems of society, they require deep reflection and immediate adoption of radical measures.

(1 option)

"The inhabitants of the unique Moyunkum savanna were not given to know that the source of good and evil on earth is hidden in the most ordinary things for mankind." “And it was completely unknown to the four-legged and other creatures of the Moyunkum savanna, why evil almost always triumphs over good ...”

In Chingiz Aitmatov’s novel “The Scaffold,” perhaps the most cruel sentence I have ever heard is signed. Evil wins, which means that very soon people will no longer be able to drink the cup of torment and delight, having known the music of the wind, they will not see the eternal

And the endless sky... Aitmatov's verdict is no longer Lermontov's doctrine of the identity of good and evil, which put forward the principles of justifying evil due to the fact that these opposites were born from the same root; it is not Bulgakov's evil that does good.

Heroes of Aitmatov go to Golgotha, there is no other way. And why? Yes, because the human soul dies, and when this happens, the person himself dies. Therefore, there is a need to talk about the ecology of the spirit.

It is no coincidence that all the events of the novel are to a greater or lesser extent connected with nature. In world literature, spirituality and richness of inner content

Heroes were determined by the degree of their closeness to nature. Heroes whose inner content prevails over their outer form “love the Russian winter,” dream of flying into the sky, or simply find great satisfaction in their work on mother earth. But in "The Scaffold" people destroy nature, and the problems of the ecology of nature turn into a dangerous deformation of the human soul.

The care of wolves for offspring is the real care for children at the human level. Akbara and Tashchainar are proud of their awkward, funny kids, and Akbara gives them names and tries, like any mother, to predict their future. “The largest of the wolf cubs had a wide forehead, like that of Tashchainar, and therefore he was perceived as Big-Headed, the other, also large, with long legs-levers, which would eventually be a wolf-beater, was perceived by Swift-footed, and blue-eyed, as and Akbara herself, a playful favorite, was listed in her mind as a wordless Beloved. Such an amazing reincarnation of wolves opens up unexplored pantries of nature for the reader, but at the same time this miracle dictates new, more perfect moral laws for a person, but the trouble is that a person is not able to fulfill the old laws, because his soul dies ...

If the reader has the opportunity to look at the heroes of the novel from the outside, then the heroes themselves are deprived of this opportunity due to the fact that the "mirror of the soul" was covered with a black veil, however, through the fault of the people themselves. But in the novel there is a person who sees how moral laws are violated, thanks to faith in God. Avdiy Kallistratov is trying to reason with people, urging them to repent with him. But “at that time, an inexperienced youth did not think: what if there is a pattern in the world according to which the world punishes its sons most of all for the brightest ideas and thoughts?” And when Obadiah chose the path to Golgotha, he did not yet know what awaited him, did not know that "evil opposes good even when good wants to help those who have embarked on the path of evil ...". The first "defeat" Obadiah suffered in the "battle" with those who "entered God from the back door." He was saved only by a miracle, rain and kind people. But it is interesting that the marijuana miners rejected Obadiah twice: when he wanted to save them and when he wanted to share their suffering. Yes, there was something human in the “messengers”, and it was Obadiah who saw a living part of their soul, but will they become people if “society has done everything to make them criminals?! In this case with the "messengers" Obadiah did not "lose" but did not "win" either; faith in God saved him, but, in my opinion, did not save the “messengers” themselves. When Ober-Kandalov got into the host of Ober-Kandalov, who went to the bloody slaughter of saigas under the beautiful name "safara", then faith in God turned out to be fatal. Obadiah was crucified for other people's sins on Moyunkum saxaul, but there was no one to come to his aid. Then, having gathered the last strength of his long-suffering soul, Obadiah turned to Akbara. The she-wolf really came, but even she could not understand what a high note of loneliness sounded in two simple words: “You came ...” “And there was already one eccentric Galilean who did not give up a couple of phrases and lost his life. But who would have thought that everything would be forgotten for centuries, but not this day…” The life that was given to Obadiah was cut short, and none of the people saw that death… Did evil finally win?..

There was another man who ascended Golgotha, strong, honest and kind. But the tragedy, once born in Moyunkum, was looking for new victims. In the battle of a man, an “animal” and a she-wolf, not only Bazarbai will die, who stole the wolf cubs from Akbara, forever destroying her free, wild and beautiful, like a steppe night, life. Boston will also die, who will be accused of wanting to breed wolves to spite people, but in fact that he wants to return her wolf cubs to the weeping mother wolf. Akbara's tragedy was too great, she could no longer live, but she could still take revenge. True, very soon only tears will remain, the loss of which will mean only one thing - death. But on the eve of her death, Akbara will meet the son of Boston, and it will be revealed to her that this is the same cub as any of her wolf cubs, only human.

The she-wolf will take the baby with her, but not to the lair, but to where they don’t return from ... Two shots fired by Boston against her will will sound: “Akbara was still alive, and next to her lay a lifeless baby, with a shot through the chest ...” Then another one will sound shot: Boston will kill Bazarbai, but with these three shots he will kill himself, because "he was the sky, and the earth, and the mountains, and the she-wolf Akbara, the great mother of all things ... and Bazarbai, rejected and killed in himself." Now that world, that nature that lived in it and for it, no longer exists. “That was his great disaster. And it was the end of his world ... "Another person climbed the" chopping block ", but could he prevent the catastrophe, could he cure the souls of those creatures for which the word "people" is unthinkable, and the word "animals" is too holy and immaculate ? No, he was alone. But Boston and Obadiah suffered for the sins of others, they felt guilty more than others, so their souls did not die, but reminded that life goes on, that it should be valued not at the last line, but always, that a person’s life, his soul is the most fragile and the greatest creation of nature.

Reflecting on the novel, I realized that the ecology of the spirit is the problem that puts a person before a choice between life and death. It is strange that it is the approach of death that awakens all the best and worst in a person. It is important that this moment be that one chance out of many hundreds or thousands of chances when good still wins. Perhaps the hope for the best lives in the novel only in the words "almost always." But this also means a lot, if only we remember that the death of one person will not change the life of all mankind, but “the world - unique, non-renewable - will be lost for this person forever. And will not be reborn. In no one and nothing."

(Option 2)

Ch. Aitmatov - Kyrgyz. In his works there are features of national color (landscapes, names of heroes), but the problematics of the Block is absolutely international. In addition, Avdiy Kallistratov, the protagonist of the novel, is Russian, the image of Christ generalizes and concentrates the ideas of the work, and all this allows us not to narrow the meaning of this wonderful work to a narrowly national one.

The Scaffold is a kind of culminating work of the author, in which he concentrated his writing and human experience, his civic anxiety caused by the state of society, the life of a large, multinational, such a great and strong country, as everyone used to think.

Indeed, the variety of problems raised by the author in such a small work is striking. This is drug addiction, which has long struck society, but was carefully hidden by official structures, and lack of spirituality, generated by lies and mystification of public consciousness. Grishan and Bazarbay grow on such soil. This is the destruction of ethical ties between people, the decline of morals and many, many others.

The novel received a mixed reception from critics. Many saw the really deep meaning of the work, and many condemned Aitmatov for the fact that he collected all the problems that existed at that time in society in the Scaffold, without offering a way out of the current situation. Indeed, showing so many problems, the author does not give their unambiguous solution, does not answer the questions posed. He only cites facts, reveals the images of heroes through their actions, paints a picture of life, warns us about retribution for numerous sins, thereby forcing us to think about our actions, realize our mistakes and find the only right way of life ourselves.

Many critics spoke negatively about the composition of the novel, emphasizing the unrelatedness of its individual parts. The fact is that the construction of the novel is very peculiar. There are three different storylines in the novel, which are directly or indirectly interconnected. These are the lines of Avdiy Kallistratov, Boston and Bazarbay and a pair of wolves - Akbara and Tashchainar. They are united by common events described in the work, and on the basis of each of the three storylines, the author reveals one, in my opinion, of the most important problems of the novel - the problem of choosing a certain path, that is, the moral choice of heroes.

And these paths are far from the same for each of the characters in the novel. The author endows Avdiy Kallistratov with the best moral qualities, such as kindness, sincerity, boundless love for people, the ability to sacrifice. He believes in God, in goodness, in justice, in his rightness, in the power of the word. He sees in every person, even in the most notorious scoundrel, not his negative sides, but, above all, a piece of the human soul. He is convinced that every person deep down strives for harmony, so Obadiah is trying to convince people, set them on the right path, help them gain faith and "live in Christ." But he overestimated his strength, and this is his tragedy. Nobody wanted to listen to him, and he himself becomes a victim of violence against which he fights. And in the end, Avdiy Kallistratov dies, crucified on a saxaul, but not renouncing the faith.

No wonder the novel draws a parallel between Avdiy Kallistratov and Jesus Christ. The former seminarian becomes in the novel a follower of Christ in his faith and beliefs. Both believe that all people are good from the very beginning, both sacrifice their lives in order to save humanity from sin. Obadiah in the novel is a righteous man. He is the bearer of the idea of Christianity. But he does not serve the dogmas that the church proclaims. Obadiah puts forward the idea of a modern God who does not stand still, develops over time. He believes that every person has his own God, whose name is conscience. And trying to convert people to the faith, Obadiah thereby tries to awaken their conscience. But, despite the fact that Avdiy Kallistratov is endowed in the novel with the best human qualities, we see that his life path was not chosen by the author as ideal. Aitmatov does not completely take the side of Obadiah. He does not agree with his hero's idea of the omnipotence of God. We see that it is important for the author to believe not only in God, but first of all in man. The self-sacrifice of a few will not save humanity, will not save the world from absolute evil.

An interesting contrast in the novel by Avdiy Kallistratov is Grishan, the leader of the "messengers" for marijuana. Grishan really looks at life. He knows that there is violence and evil in the world, and that good and justice do not always win. He sees people at their worst, their vices and weaknesses. A person is weak, and this allows the stronger to live according to animal laws, where the strongest must survive. Grishan is confident in himself and in his beliefs, so he does not even try to prevent Obadiah's attempts to convince the "messengers" and convert them to his faith. On the contrary, he says that he will not interfere with this. And, as we see, Grishan is right. “Messengers” – children of their generation, brought up not only on atheism, but also on unbelief in general, on the denial of faith not only in God, but also in human moral principles, are not able, and do not want to listen and understand Obadiah. Violence is their natural state, and they, without hesitation, commit it again, throwing Kallistratov off the train. But what can we demand from these very young boys - Petrukh and Lenek, who since childhood had neither a normal family nor a home, whom life mercilessly threw into various adventures? Is it possible to demand from them that after they have fully sipped grief, they would retain faith in bright and pure ideals and remain people? Here, against the background of the moral choice of the characters, two more important problems are revealed before us - the social structure that gives rise to the device that gives rise to such people, and drug addiction, which is becoming more and more relevant, despite the fact that it has never been spoken about openly. Of course, the life path of the messengers, even if not chosen by them, but determined by their fate, is a warning for us, people of the younger generation, who are looking for answers to the most important and serious questions of life.

Interesting from the point of view of choosing a life path, Boston and Barazbay are the main characters of another storyline. Both of them are shepherds living in the Moyunkum steppes. Boston, as we will see from the content of the novel, is a man with a broken destiny. He has the best human qualities, is able to sympathize with others, repent, worry, he has faith and certain ideals in life. In addition, he is very hardworking, responsibly doing his job. Barazbai, on the other hand, is a drunkard and an idler. He is dissatisfied with life, embittered and does not believe in anything.

It is from him in the novel that we hear the words that there was no justice in the world, and there is none. Between these two heroes - Boston and Bazarbay - an open enmity is unleashed, which leads to tragic consequences. Boston, one of the most positive characters in the novel, commits lynching and kills Bazarbai. Desperate and disappointed in life, when, aiming at the she-wolf Akbar, he kills his own son, he commits an act that he will never be able to forgive himself. By killing Bazarbay, Boston destroys his inner world, he himself behaves on the block for the gravest sin - murder, since he will not be able to live with such guilt in his soul. Here we have not only the social conflict of the individual and society, but also the psychological, internal conflict of the person who committed the murder with himself.

We hardly have the right to condemn or justify Boston for the crime committed. On the one hand, Bazarbai deserved punishment for his sins, but on the other hand, no person has the right to decide the fate of other people.

So what happens? We see that there is no ideal hero in the novel, not a single life path chosen by various heroes is completely correct. The fate of all the heroes ends tragically. Obadiah was crucified, Bazarbai was killed, the "messengers" were arrested, and Boston himself ruined his life by committing the worst sin - murder.

Perhaps, in this tragedy of the finale of the work lies its meaning? Perhaps the author wants to show that since the time of Jesus Christ, the very best have been paying for the sins of mankind? But who then will continue the human race?

The blockhead novel sounds like a warning. The action takes place in Central Asia, in the Moyunkum steppe. The novel begins with the theme of wolves. Their natural habitat is dying, dying through the fault of a person who breaks into the savannah as a predator, as a criminal. Wolves are not just humanized in the work, as has always been the case with the images of animals in literature. Based on the author's intention, they are endowed with that nobility, that high moral strength, which people opposed to them are deprived of. Boston, one of the main characters of the novel, takes responsibility for those who shot the saigas from helicopters and for Bazarbay, who carried off the wolf cubs.

The writer develops in detail in the novel the storyline of Boston, which embodies the moral norm, that natural humanity that has been violated and desecrated by Bazarbay. The she-wolf carries off Boston's son. Boston kills his son, the she-wolf, Bazarbay. The origins of this murder are in violation of the existing balance. Having shed blood three times, Boston understands: he killed himself with these three shots. The beginning of this catastrophe was there, in the Moyunkum savanna, where, according to someone's plan, sealed with authoritative seals, the natural course of life was destroyed.

Aitmatov sees the depicted situation from two sides, as if on two levels. And as a result of gross errors in the economic, economic field. And as a manifestation of both ecological and moral crisis, which has universal significance. The storyline of wolves and Boston develops in parallel with the line of Avdiy Kallistratov. This is the second semantic and plot center of the novel. The former seminarian wants and hopes with his moral influence, his high spirituality and selflessness to turn these fallen people, drug dealers, from their criminal trade and criminal path. The writer gives his own interpretation of the legend about Jesus Christ and compares the story of Obadiah with the story of Christ, who sacrificed himself to atone for the sins of mankind. Obadiah goes to self-sacrifice in the name of saving human souls. But apparently times have changed. The death of the crucified, like Christ, Obadiah, is not able to atone for human sins. Humanity is so mired in vices and crimes that the victim can no longer return anyone to the path of Good. The idea leading Obadiah to the chopping block is not approved, but tested for vitality in today's world, for real social effectiveness. The conclusions of the writer are pessimistic.

Ch. Aitmatov’s novel “The Scaffold” sounded in the 1980s as a distress signal, as a warning to mankind, forgetting that it lives in the natural world, belongs to it itself, that the destruction of nature, the neglect of its laws and its primordial balance threatens innumerable disasters both for the individual and for the entire human community. The writer seeks to comprehend environmental problems as problems of the human soul. If humanity does not listen, does not stop in its ever-accelerating movement towards the edge, towards the abyss, a catastrophe awaits it.

May 25, 2011
\ Scaffold request redirects here. This topic needs a separate article.

\ Scaffold request redirects here. This topic needs a separate article.

"Plakha"- a novel by the Kyrgyz Soviet writer Chingiz Aitmatov, published for the first time in 1986 in the Novy Mir magazine. 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:

Avdiy Kallistratov is the protagonist of the first two chapters of the novel. He is looking for a "revision of God", the figure of a "contemporary God with new divine ideas."
Petruha- one of the two "accomplices" of Avdiy who participated in the collection of drugs.
Lyonka- the second, and the youngest of the drug traffickers.
Grishan- the leader of the gang, the prototype of the "antichrist" in Ch. Aitmatov.
Ober-Kandalov- the head of the saiga hunt, the leader of the people who will crucify Obadiah.
Inga Fedorovna- Obadiah's only love.

Third part:

Boston Urkunchiev- the leader of production, considered by many neighbors as a fist.
Bazarbai Noigutov- the opposite of Boston, a drunkard and a parasite, but considered "a man of principle, incorruptible".
Kochkorbaev- party organizer.

The plot and structure of the novel

The novel is divided into three parts, the first two of which describe the life of 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.

Evaluating 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 leaving the seminary, Obadiah gets a job at a publishing house 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 Lenka. 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 youth diseases. 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, they make little sense, if not none at all.

Arriving at the hemp harvesting field, 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. After meeting with Grishan in the train car, Avdiy urges everyone to repent and throw away the bags of drugs, but he is beaten and thrown out of the train. Having accidentally met former "comrades" arrested for drug trafficking, he tries to help them, but they do not recognize him as one of their own. Then Avdiy returns to Moscow and only at the invitation of Inga Feodorovna returns to the Moyunkum desert, where he accepts Ober-Kandalov's offer to "hunt".

The last hours of Obadiah are painful - unable to endure the killing of many animals "for the plan", he tries to prevent the slaughter, and drunken employers crucify him on saxaul. The last words of Obadiah, addressed to Akbar, 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 a local drunkard stealing Akbara's wolf cubs and, despite all persuasion, selling them for booze. 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 - he accidentally kills his own son.

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Litvinova V.I. Methodological recommendations for conducting an extracurricular reading lesson: The inevitability of choice (based on the novel "The Scaffold" by Chingiz Aitmatov)

Ministry of Education of the RSFSR
Abakan State Pedagogical Institute
Abakan-1991

Published by decision of the Academic Council of the Abakan State Pedagogical Institute in accordance with the publishing plan of December 26, 1989. UDC.

This issue includes the development of an extracurricular reading lesson, which uses critical articles, the author's statements, and literary studies. The author outlines the lesson plan, reveals the most difficult questions for students to comprehend, indicates the literature to help the teacher, and discusses the possibility of holding a lesson-seminar in a national school.

The issue is intended for teachers of secondary and national schools, teachers and students of philological faculties of higher educational institutions.

Reviewers: Kyzlasova A. G., Ph.D. n.; Sataeva F. A. - teacher of literature at school N 1 in Abakan. Topoev R. - student of the Faculty of National Schools of the ASPI.

Abakan State Pedagogical Institute. 1991

Truth must be brought out. This has been talked about for thousands of years. A person learned the truth only when he took responsibility for himself, for his loved ones, for the country, for history. "Historical shame", about which E. Yevtushenko spoke at the All-Union Congress of Teachers, was not brought up in us for decades, and delusions on this issue were assessed as an attack on the foundations. We have to state with bitterness today that the Fang, divorced from reality, was often proclaimed as an official person, and in life the cruel, moneyed and muscular superman "in the firm" became a role model.

Where is that harmony in a person's life that F. M. Dostoevsky dreamed of? Life has deformed the meaning of words in the assessments of human behavior. Literature, studying the contradictions of society, repairs and corrects etymological deformations, trying to reach the heart of a person.

"Birth does not yet give the right to be called a full-fledged person, - E. Mezhelaitis rightly noted, - the name of a person must be won" 1 . How is the human personality formed? What is the essence of spirituality? Will the beauty of human relationships save the world? These and other "damned questions" that worried the author of "Crime and Punishment" make modern writers think about the fate of mankind. Consider in this respect the novel by Chingiz Aitmatov "The Scaffold" (magazine "New World", NN 6-7, 1987).

TOPIC OF THE LESSON: You have to become a man.

EQUIPMENT: Portrait of Ch. Aitmatov, an exhibition of the writer's books, on the board a record of the main dates from the biography.

DURING THE CLASSES.

1. Introductory speech of the teacher.

The epigraph of the lesson was the words of Dostoevsky F. M. and this is not accidental: Fyodor Mikhailovich dreamed of a perfect man. And so far this dream has not come true, because people have not found a way to eradicate evil. Russian writers in their work have repeatedly tried to unravel the knot of human destinies, which tied together nobility and baseness, mercy and cruelty. We learn about this by reading N. V. Gogol, L. N. Tolstoy, F. M. Dostoevsky. Following them, our contemporary Ch. Aitmatov analyzes the synthesis of good and evil.

- What works of Chingiz Aitmatov do you already know?

- Which screen version of the writer's works did you manage to watch?

We add that in the last days of 1988 in Frunze, the premiere of the play based on the novel "The Block" took place. The first collection went to the Fund for victims in Armenia. And in the first days of 1989, a ballet based on the works of Ch. Aitmatov was staged.

2. Curriculum vitae includes the most important milestones in the life of the writer: Chingiz Aitmatov (1928), People's Writer of the Kirghiz SSR (1958), Academician of the Academy of Sciences of Kirg. SSR (1974), Hero of Socialist Labor (1978), member of the CPSU since 1959. Member of the USSR Supreme Council since 1966. Lenin Prize in 1963, State Prize (1968, 1977). He writes in Russian and Kyrgyz. Raises acute social and ethical issues. Novels: "Jamilya" (1958), "Mother's Field" (1963), "Farewell, Gulsary" (1966), "White Ship" (1970), "Piebald Dog Running at the Edge of the Sea" (1977). Novels: "And the day lasts longer than a century" (1980), "Slave" (1986).

3. The history of the creation of the novel "Plaha".

The pioneer builders of socialism had no doubt that the new civilization would provide the realm of freedom, respect for the individual, and society's concern for its dignity. During the years of perestroika, we have made great progress along the path to this goal, largely thanks to our literature. Creativity today is determined by the measure of talent and social responsibility. These original writers allowed us to see new layers in real life itself. For example, V. Antonov in the story "Vaska" spoke about the fate of people forced to live under a false name; Yu. Polyakov raised the problem of "hazing" in a short work "One Hundred Days Before the Order"; A. Voznesensky in the poem "Ditch" revealed the awakened predatory instincts of scoundrels tearing up mass graves in search of gold crowns and rings. Ch. Aitmatov showed the tragedy of drug addiction: “For some reason, we always convinced ourselves that drug addiction was flourishing somewhere abroad, but not here. But in the meantime, it turned out that such undesirable phenomena could also arise in our society. just a disaster..." 2 .

The writer noted that we are now experiencing some new stage of acute sensation of our contradiction with nature, that we have no right to stand aside from social problems. Most of all, Aitmatov was worried about our youth. The present is, in his opinion, a crossroads on which human experience and the ideal of the future are concentrated. A young person cannot always navigate this life crossroads and stray into the wrong path. Youth must be helped to figure it out, and this is the task of adults: “No one will educate our youth and form young souls for us. And we cannot be complacent that nothing terrible is happening: now they are cruel, heartless, arrogant, but when they grow up, they will correct themselves, we will correct them. We won't fix it. It's harder to fix" 3 .

Ch. Aitmatov intended to create a large synthetic novel "Circulation", in which an attempt would be made to reveal many problems of youth, which would include both the history of Obadiah and the history of the family of wolves. “To realize the idea,” says Aitmatov, “to combine different storylines, different times into a single whole turned out to be very difficult. And, realizing how long I had to work on this thing, I decided to write the story of Obadiah separately. I did not expect that it would result into a novel, I thought it would be a short story, but it underwent self-development.

This happened, probably, as a result of the author's study of the depths of the human soul, the analysis of the secrets of various characters. It's complicated.

E. Mezhelaitis, reflecting on the "Songs of Maldodor" by Lautreamont, noted: "Unfortunately, hell is in the person himself. Because spiritual deformation: envy, anger, hatred, alienation, hypocrisy, flattery, lies - and other similar feelings just and create that hellish situation, a situation where two people cannot get along with each other. And it seems that there is enough space, and air, and space, but they are still cramped. Such spiritual polarization is mainly the cause of many troubles. And, most Most importantly, it is the people themselves who suffer."

In life, "spiritually polar" people often meet, how to treat them? Which side to support? Let's check ourselves: do we always know how to distinguish good from evil? Food for spiritual self-education is provided by Aitmatov's novel "The Scaffold": the writer talks about humanity, we listen to ourselves: what can be changed for the better? It is no coincidence that when explaining the meaning of the title of the novel, the author remarked: “A person in the course of his life one way or another faces a moral choice - a chopping block. Sometimes he ascends this block, sometimes he does not ascend. - the ascent to it, and is there any sense in this, to the atom of the way to the torment of the cross" 5 .

4. Conversation on the content of the work.

What "spiritually polar" heroes of the novel can we name?

Ober and Boston are the main characters, each of them has opponents: Ober and his henchmen have Ober, Boston has Bazarbai and the like.

Let us set ourselves the task of comparing the spirituality of Obadiah and Boston.

In order to thoroughly understand this problem, let us follow the history of the life of Obadiah. He appears before us restless, seeking the Good.

What does not suit Obadiah in life?

Obadiah lives at a time "when ideals fade and arbitrariness flourishes." People have lost Faith, Obadiah invented his God-Tomorrow, the creator of humanity. He is looking for associates, naively believing that the most responsible people are concentrated in the youth editorial office.

Having rejected the officially recognized god, Obadiah firmly believes that every person should have his own god in his soul. About himself, he says: "My church is myself." The hero of "Plakha" is desperately trying to reach people's hearts, trying to awaken goodness, but everywhere he is met with indifference: "How much effort and effort I put into writing my steppe essays in order to convey my civic pain in them, I wrote them as a confession, but here some considerations about the prestige of the country invaded (just think, why are we creating secrets from ourselves?) "The past year 1988 failed to remove this problem, the press repeatedly raised the issue of "forbidden figures": you can read news reports about how science is organized in China, Hungary, the Seychelles, but not about how it is organized in our country. The CIA knows these numbers, we don't. 6 Bureaucracy dries up the souls of people; everywhere Obadiah meets with indifference and inertia.

Why doesn't he humble himself?

His soul has not hardened and dictates to him the need to act, he decides to fight evil alone.

Human wisdom says that one in the field is not a warrior. Does this mean that Obadiah is doomed?

He understands the weakness of a lone fighter, but, having abandoned the pains of the struggle, he will suffer even more painfully in inaction. Units always started the struggle, but the masses followed them.

Have we met in literature before lone fighters advocating for a just cause?

Such a hero was shown in his famous poem by K. F. Ryleev:

N. A. Nekrasov wrote about the fate of Grigory Dobrosklonov:

N. G. Chernyshevsky very accurately said about the people who were the first to start the struggle for the future of mankind: "There are few of them, but they allow all people to breathe, without them people would suffocate ...".

In the people, such a willingness to die for a just cause is called the phrase "go to the chopping block."

Is it possible to call "just cause" that for which Obadiah goes to his death?

Obadiah, even by his death, tries to awaken conscience in people. He is convinced that with the revival of Conscience Consumerism, Cruelty, Greed will disappear. We find similar ways of re-educating society in the novels of L. N. Tolstoy, the scientific treatise of D. I. Pisarev, and the testament of the Siberian self-taught philosopher G. Bondarev.

How vital is faith in the forces of an awakened conscience?

In itself, an attempt to eradicate evil is beautiful, but it is useless, because it is idealistic: "... criminals, scoundrels, stupid killers should have aroused in him a desire for revenge, and not compassion. But the idealist Avdiy Kallistratov did not want to learn the lessons of life, and no logic did not help here. Subconsciously, he understood that the defeat of marijuana miners was his defeat, the defeat of a good altruistic idea. He was unable to influence the miners to save them. And at the same time, he could not help but understand how vulnerable he was because of this forgiveness..."

Obadiah devoted his life to the awakening of goodness in people, and died of triumphant malice.

What is the main mistake of Obadiah the re-educator that led him to tragedy?

He believed that there is so much evil in people because they have forgotten about the secret of the human soul - repentance: "But how can a person be a person without repentance, without that shock and insight that are achieved through the realization of guilt - whether in actions , in thoughts, through impulses of self-flagellation or self-condemnation? The path to truth is the everyday path to perfection.

In what ways did Obadiah seek to awaken conscience in the "getters"? The “do as I do” method was left without attention on their part, the appeal to God “in the soul of everyone” causes only malicious irritation, and finally, the very attempt to prove the incorrectness of the life of Auber’s people turned out to be tragic for the hero: “Well, what did you discover in the torment” ? That's life... Do marijuana messengers need you? What can you do for them? Will you convince me? Will you make me live another life? How can you turn them away from evil, purify them with repentance, force them to renounce their criminal trade and see authenticity in another?

Awareness of the absurdity of the chosen path makes the nature of Obadiah tragic, and the ability to engage in single combat, to take responsibility for everyone, strengthens the general regret about the reasonably wasted vitality of Obadiah.

Exploring the work of Ch. Aitmatov, V. Kozhinov noted the unusual and unexpected appearance of such a hero as Avdiy in the writer. 7

What is the originality of the image of Obadiah?

Firstly, Obadiah is a man of the Christian religion (lay down on the chopping block, repeated the feat of Jesus). Aitmatov was the first to write with sympathy about a believing young man. "Which of the believers has hitherto been in the circle of attention of our writers?" V. Chubinsky answers this question: "Irresponsible old women, sectarian fanatics and their victims. Our church is separated from the state, and thus religious ideology is separated from the ideology accepted in society. But literature should not be separated from anything" 8 .

The writer himself insistently repeated that Obadiah is an image he has suffered, "a figure that connects the layers of time, challenging the inertia of young souls, striving to feel like the heirs of the entire human culture." It is with the appearance of people like Obadiah that Aitmatov pins his hopes for the transformation of the modern world.

The image of Obadiah is a surprise for readers also because, secondly, he became the main character of the novel. “Yes,” the writer says, “Abadiah is Russian, but I consider him more broadly - as a Christian, although what happens in him also applies to those of my contemporaries who, by their origin, are connected with other faiths. In this case, I tried to make the path through religion - to man. Jesus Christ gives me a reason to tell modern man something secret. Therefore, I, an atheist, ran into him on my creative path. "

Obadiah is somewhat reminiscent of the Demon, and Faust, and Don Quixote, the author agrees with this, but adds that, as an artist, he reserves the right to create a special spiritual world and unusual circumstances in order to reflect the idea of the work through them: "Of all the lines of the novel for me, the main one is Obadiah, his quest."

The fate of Obadiah is a lesson to those living on Earth. “A person is daily tormented, destroyed and annihilated by life itself ... But still, every person wants to know himself better ... each of the people must someday look into the eyes of death, wrote E. Mezhelaitis. - Life is given to us once, and no one else will offer it to us. Let's draw the right conclusion from this."

The image of the traditional hero Aitmatov - Boston helps to determine the correct position in a person's life.

What is the similarity between the fates of Obadiah and Boston?

In conditions of stagnant times, Boston found itself without support, without due respect for conscientious work, without understanding from the party leadership. The drunkard and lazybones Bazarbai dares to intimidate in such a situation in Boston: “I’ll arrange such a thing for you that at my party meeting, where you all exhibit, I’m supposedly a leader to all the foremost workers, you teach everyone the mind to reason that you will forget where the sun rises and where it sets ". Boston, like Obadiah, took responsibility for everything that happened around him, went alone against Evil: "I inserted one clip into the magazine, put the other in my pocket, as if I was going to fight ...". Boston is on the mend too.

What separates heroes who are similar in spiritual warehouse?

They share a life position. Obadiah is an idealist, Boston is a practical man. He is more responsible for the Earth, she is his home: "He worked tirelessly and believed that only this could be the meaning of life. He also made everyone work hard ... Many of those who went through his school, he brought to the people, taught to work, and through this, to appreciate life itself in work. Boston, as a rule, did not respond to any blasphemy, because he never doubted that the truth was on his side.

How was his relationship with the people around him?

Boston frankly did not like Lazyhead, considered them useless, openly reproached the party organizer-demagogue that "he doesn't do shit himself and knits the hands of the director", but he understood true workers from a half-word.

Analyzing these properties of the hero's character, we can assume that "his fate did not bring him to his knees." But it's not.

When did Boston know the heaviness and bitterness of doubt?

In the world of loss of a like-minded, comrade, friend of Ernazar: "And no one could console him in grief ... From now on, it will live in him all his life. And then Boston cried out:" Didn't you hear our spells? What have you done and who are you after that? “I don’t know who I’m talking to.”

This "something" reappears in his fate and has a somewhat familiar location: "Suddenly, deafeningly, like the roar of a waterfall, the sounds of the real world fell upon him, and he realized what had happened, and, raising his eyes to the sky, terribly shouted: " Why, why did you punish me?"

So Boston also has its God in its soul?

Boston respected the laws of fauna and flora, loved life, realizing itself as an integral part of the World. Life in merging with nature created for him the necessary spiritual comfort. Boston firmly believed that man, like all life on Earth, is obliged not to destroy, but to enrich nature, and she will not remain in debt. Therefore, every time he turned out to be powerless before the elements of being, he involuntarily turned to the one with whom troubles are usually associated. Ernazar was a friend of the living, so his death is unfair (“What have you done and who are you after that?”), Boston itself has always lived according to the laws of nature, so the bitterness of his words is understandable: “Why, why did you punish me ?".

Bazarbay prevented people from living honestly and fairly, violated the harmony of the fusion of man with nature, therefore it was he who became the source of the greatest human injustice: the shepherd was forced to kill his son and she-wolf, and they were part of the life of Boston.

Did the murder of his son break the nature of Boston?

Boston removed from the Earth the source of dirt, injustice and cruelty. Even the widow, bowing as usual over the body of her hated husband, lamented: "I always knew that you would end up like a dog, because you were a dog!" “She tried to shout out something else, but then two shepherds clamped her mouth shut and dragged her away.” The last lines of the novel indicate that Boston does not regret what he did, he is pure before nature: Boston quietly but firmly said: "I'm going to go where I should now, I'll declare for myself. I repeat - myself!".

Shocked by what had happened, everyone was silent. Looking at the faces of people, Boston suddenly realized that from that moment he had crossed a certain line and alienated himself from the rest: after all, those around him were close people, with whom day after day, year after year they got their daily bread ... he understood that from now on he is excommunicated from people forever, as if he had risen from the dead and this was already terrible.

Boston committed an antisocial act, but the reader justifies it: not for selfish purposes, not for glory, but in the name of the happiness and peace of others.

Have we met with a similar motivation for an act in the novel "Crime and Punishment" known to us?

Sonya Marmeladova goes on a yellow ticket, but does not cause disgust among readers, as she "commits a crime" in the name of the hungry and small children of Katerina Ivanovna. Sonya also stepped up.

Now we can solve the problem formulated earlier: What is the difference between the spirituality of Obadiah and the spirituality of Boston?

In answering this question, we will keep in mind the attitude of the author to each of the characters. Obadiah is a new hero in Aitmatov's work, he demanded a lot of creative opportunities from the author (after all, religious culture also had to be comprehended). Boston is clearer, closer, but this does not mean at all that the author of the Block is indifferent to it. Probably, both heroes are dear to the writer, and above all because they strive to increase the beauty of the Earth, to create Good for people. Thanks to these properties of nature, Obadiah and Boston rise above the featureless surroundings.

What are the "game pickers"?

Aitmatov, characterizes his negative characters, and reveals the reasons for their appearance: “First of all, these were homeless people, tumbleweeds ... to one degree or another, losers, and therefore, for the most part, they were embittered at the world ... they still called themselves professional alcoholics." Along with the name, they also lose their human appearance, enjoying their advantage over a helpless person: “The forces slowly left Obadiah ... And his appearance, reminiscent of either a hanged man or a crucified one, greatly enlivened and excited everyone. Ober-Kandalov was especially inspired: " I would lift everyone who is not with us, so much so that immediately the tongue is on its side. He would hang everyone, everyone who is against us, and with one string the whole globe, like a hoop, would wrap around, and then no one would resist a single word of ours, and everyone would walk along the line ... The weak, incapable of stand up for themselves, they extinguish the remnants of conscience with vodka, turning into irresponsible, cruel creatures, without the slightest hint of humanity. Such people are drawn to the "herd", it is easier to survive as accomplices. The writer exposes the psychology of unspiritual people.

Human lack of spirituality can also coexist in a completely fine form, for example, in Kochkorbaev. Why does the reader notice the similarities and inner kinship in such different people?

The marijuana hunters, unable to eradicate the spiritual principle from Obadiah, destroy him physically, he awakens his conscience, it is uncomfortable with him. Kochkorbaev suppresses personal principles in Boston, forcibly tries to relieve him of responsibility for the Earth. The similarity of a would-be leader with criminals lies in the fact that they all interfere with people on their path to ideals, distort the true meaning of life. V. Chubinsky points out the similarity of these natures ("Neva", 1987, N 8): "... no matter how the external circumstances of the life of Ober-Kandalov and Kochkorbaev differ from each other, there is a deep inner relationship between them. Both of them are direct heirs of a way of thinking and a way of acting, born and bequeathed by the accursed cult of personality. Let these two "heirs of Stalin" be shallow and insignificant. The main thing is that they are not alone. And that is why they are dangerous. "

Ober, Kochkorbaev and Bazarbai - all of them are a stage in the generalized fate of the layman. As soon as a person leaves his real business, he looks for a way to succeed without working. Most often, this is possible for money-grubbers and egoists who perceive the Earth as a means of satisfying their own needs. They even want to force the planet to serve base interests, they distort human speech, desecrating the word "fuck" with an invented semblance of the word "fuck."

Such heroes cannot but arouse disgust in readers, Aitmatov leads us to understand the need to join the fight against lack of spirituality.

Having lost Conscience, Mercy, Love, Wisdom, such people have come as close as possible to animals. Why do you think the author draws a parallel between the fates of heroes and wolves?

Obers and bazarbais feel uncomfortable among people, they hate Man. But they have no place in the animal world either. Unlike them, Tashchaynar and Akbara are caring, merciful, take care of their families, know how to appreciate and remember Good, Wolves have more reasons to live on Earth Reflecting on the fate of wolves, we unwittingly become like-minded people of Obadiah and Boston.

The path chosen by the heroes ends dramatically. Perhaps their fate warns of the safety of resisting evil?

Obadiah and Boston are lone heroes. Their struggle testifies that even in the years of stagnation there were forces capable of resisting the passivity of souls, lack of spirituality. Their life was not useless.

But it could be more significant if the heroes weren't alone. Obers roam the steppe and unite in flocks; Kochkorbaevs and Bazarbays support each other, so they manage to achieve what they want.

How can evil be overcome?

Ch. Aitmatov calls for the unification of all forces fighting injustice. Everyone can cultivate intolerance for evil, the ability to openly express their point of view, the ability to find like-minded people. And, if the majority will uphold goodness on earth, climbing the chopping block will not be needed. That is why we call Ch. Aitmatov's novel a story about the moral quest of our days, we call everyone to the conscience. Emphasizing the main idea of the novel, the author gave the reader the right to choose ... "what to do, wait until everyone comes to their senses together and co-organize, or start on their own?" and added: "Conscience is courage."

Is Aitmatov's novel relevant?

Certainly. Today, perestroika needs people who do not wait for guidance from above, but from below, in their place, do good and necessary deeds.

5. The final word of the teacher.

Our XX highly educated century destroyed as many people as they were not destroyed over the centuries by all the tyrants known to us together, as Hemingway said, "destroyed by failing to work." Thucydides, Lautreamont, Goethe, Bertrand, Gogol, Dostoevsky, and later many of our contemporary writers thought about how a person can resist the world of cruelty. They are united in asserting that the idea of destruction in the world of evil is eternal, the ways of its implementation are available to man, but for the sake of this idea, each person must be ready to go to the chopping block. Everyone needs to learn how to climb the Scaffold. Ask yourself: Am I ready to do this now? And let your answer be not a momentary impulse, but a serious discussion about the price of ascent. Here is how, for example, the poet V. Bokov thinks about this:

* * *

For those who are engaged in the study of literature on an in-depth program, we can offer work to determine the artistic originality of the novel.

SUBJECT? - moral quest of our days.

IDEA? - consider the relationship between ecology and morality in human life.

PROBLEM? - determine the price of climbing the chopping block ("wait for everyone to agree or start on your own").

COMPOSITION FEATURES novel? Let's remember where the story begins. From the description of the end of the world for all living things in the Moyunkum steppe: “If some vigilant eye looked around the world from the heavenly heights, it would surely see how the raid took place and what it turned out to be for the savannah, but, perhaps, it was not given to him to know what from this will follow..."

What is the final scene of the novel about? The world of the Boston shepherd is crumbling there: “This is the end of the world,” Boston said aloud, and a terrible truth was revealed to him: the whole world is still contained in himself, and he, this world, has come to an end. He was both heaven and earth, and the mountains, and Akbara the she-wolf, and Ernazar, and Bazarbay, killed in himself - all this was his universe, lived for him and will remain without him, and his world, unique, non-renewable, is lost.

As you can see, the beginning and end of the novel close the drama of human existence in a circle. The originality of the composition is in its framing character. This technique helps the author to express concern for everything human in the world: people are interconnected with nature and, destroying it, lose their human appearance.

GROUPING IMAGES?

Two plot centers are indicated by the figures of Obadiah and Boston, around each of them are concentrated heroes with whom the former enter into conflict or friendly relations. The storylines of the main characters do not intersect. The uniting link for them is the family of wolves. It is no coincidence that the author refers to them by their names: Akbara, Tashchainar. A reference sign that helps to learn the peculiarity of the composition and grouping of images can be as follows:

Obadiah in o lk and Boston

An analysis of the fate of the heroes of each storyline allows Aitmatov to reveal a significant layer of life.

WHAT ROLE DOES THE WOLF FAMILY PLAY IN THE NOVEL?

Describing each of the heroes, we noted that they went up to the chopping block in the name of the idea. Akbara also faces her own choice. Driven into a dead end in life, she went mad from human cruelty and greed, retaining her natural sense of kindness: “And so Akbara stood in front of the baby. reached out to her head to stroke... Akbara's exhausted heart fluttered... The she-wolf poured out on him the tenderness accumulated in her, inhaled his childish smell...". The she-wolf carefully carried the human cub to her lair. She could, but did not listen to Boston: "Leave Akbar! Leave my son! Never again will I touch your family!" The she-wolf no longer believed people. Her goddess (Akbara has her own god, like all the main characters - Obadiah, Boston. - VL) did not take her to her moon, "where there are no people." There are no people on Earth who can understand wolves. This means that she also has a choice: to die at the hands of a man or to raise a human cub in her lair in order to teach him to love nature herself, to determine her role in it.

Animal heroes, sometimes understanding and feeling better than a person, we met in the works of L.Ya. In modern Soviet literature, this tradition was continued by G. Troepolsky and Ch. Aitmatov.

You can take a closer look with the guys at the image of a completely new character for the writer - Obadiah. Here, for the first time, we are faced with the difficult task of a teacher to discover role of jesus christ in the novel, to understand the combination of elements of mythology with a realistic depiction of reality. I will cite the statement of the candidate of theology, Archpriest Pavel Nedosekin, who graduated from the Abramtsevo School of Industrial Art, the philological faculty of the university, the theological seminary, the Moscow Theological Academy: “A writer must be a particle of the cultural element in which his hero lives. The absence of such cultural continuity in a writer immediately gives in the mass of our modern literature, which eventually began to notice itself that it was choking in lack of spirituality, posturing, formalism. his spirituality, a rather comical situation develops. For example, Ch. who is familiar with them knows what is described Aitmatov is fundamentally not in the Christian Church. The writer first draws for himself the phenomenon of a believer, and then overcomes the one whom he himself rationalistically created.

Agree with P. Nedosekin? Refute it? Of course, everyone decides based on the degree of their preparedness for the conversation. Is the store of knowledge stored in memory by the whole system of atheistic education an assistant to us in this conversation? Probably, Ch. Aitmatov, including the legend in the narrative, sought to highlight the idea that a person should live righteously, selflessly, honestly. Even when the path leads him to the chopping block. Many of us would rather remember the well-known lines from N. Ostrovsky's novel "How the Steel Was Tempered": "Know how to live even when life becomes unbearably difficult ...". The question arises, how justified are the author's thoughts about the price of climbing the chopping block?

V. A. Zhukovsky, A. S. Pushkin took plots for many of their works from the Kiev-Pechersk Paterik (a collection of biographies of the church fathers, monks. - V. L.); AI Herzen admired the images of saints in the works of Metropolitan Dmitry of Rostov; L. N. Tolstoy spoke of the saints as people worthy of imitation; F. M. Dostoevsky, in the poetics of all his works, preserved the style of ancient hagiographic (“hagio” - saint, “count” - I am writing) legends and repeatedly turned to the holy elder Ambrose for advice in Optina Hermitage (men's monastery). In other words: they knew the traditions of the spiritual life of a Russian person, his emotional experiences through the ages, what he lived for, what examples of moral, moral beauty determined his spiritual world. We limit ourselves to the study of history, art, traditions, reading the "Funny Gospel". In European universities they study the Bible, and our higher philological school, as a rule, speaks of the literature of ancient times, the Middle Ages, the Renaissance, but passes over in silence the origins of the plots of these literatures.

Without knowing the Bible, on the canvases of Leonardo, Caravaggio, Bosch, Michelangelo, we are able to see only everyday scenes, while the very names of the paintings should remind us of scenes from the Old and New Testaments: "The Last Supper", "Healing of the Blindborn", "David and Goliath. That is why we can interpret the legend of Jesus Christ in the Scaffold in a wrong way.

The demands of the last years of our lives oblige us to deal with the "truths of Orthodox culture" in a new way, and call for a respectful attitude towards believers. In this regard, Ch. Aitmatov's appeal to the Christian hero is a step forward along this path. In Soviet literature, continuing the traditions of N. Leskov and F. Reshetnikov, V. Rasputin and D. Balashov are working fruitfully in this direction.

Teachers who systematically introduced students to the features of Khakass literature, as well as teachers of national schools, can conduct a lesson-seminar on the topic the consonance of the poetics of Ch. Aitmatov with the national imagery of Khakass literature.

PLAN

The role of folklore sources in the work of Ch. Aitmatov and Khakass writers. (Poeticization of the Sun, Steppe, Wind. The frailty of life and the triumph of the forces of nature. Folk wisdom. Comparative characteristics of "Early Cranes" by Aitmatov and "My Friend Sivka" by F. Burnakov, "The Babbling Stream" by K. Nerbyshev).
The consonance of folk songs of Kyrgyzstan and Khakassia ("Farewell, Gulsary", "Tales of mountains and steppes", works by I. Kotyushev, N. Domozhakov, K. Nerbyshev and other Khakass authors).
Features of revealing the character of the hero in the works "Face to Face" by Aitmatov and "Silk Belt" by I. Kostyakov.
Commonality in the depiction of the fate of adolescents in "Early Cranes" by Aitmatov and "Song of Kavris" by N. Tinnikov.
Disclosure of the theme of war in the works of Ch. Aitmatov "Farewell, Gulsary" and F. Burnakov "My friend Sivka".

LITERATURE TO HELP THE TEACHER:

Aitmatov Ch. Boston, Kochkorbaev in the novel and life. Literary newspaper. - 1987. - March 18, p. 6.
Aitmatov Ch. For the sake of our children. Soviet culture - 1987. - May 15, p. 2.
Aitmatov Ch. The price is life. Literary newspaper. - 1986. - August 13, p. 4.
Adamovich A. Anniversary does not cancel problems. Literary newspaper. - 1988. - N 50, p. 4.
Gachev G. Conscience! Be courageous. Youth. - 1987, - N 3, p. 82-87.
Ivanov D. What lies ahead? Twinkle. - 1987. - N 2, p. 12-14.
Kosorukov A. "Plakha" - a new world or a new reality? Our contemporary. - 1988. - N 8, pp. 141-152.
Lakshin V. In truth. News. - 1986. - December 3, p. 3.
Nemira L. Until the sky went out. Science and religion. - 1987. - N 9, p. 21-26.
We are discussing Ch. Aitmatov's novel "The Block". student meridian. - 1987. - N 10, p. 48-53.
Orekhanova G. Height of insight. Soviet Russia. - 1988, December 11.
Pananinova N. Novels-metaphors Ch. Aitmatova Literature at school. - 1988. - N 5, p. 7-15.
Sergeev E. Talented author. And the hero? Banner. - 1987. - N 5, p. 223-231,
Smelkov Y. Bless the children and animals. Family and school. - 1988. - N 12, p. 47-48.
Surkov E. Tragedy in Moyunkum. Truth. - 1986. - November 22.
16. The price of insight. Twinkle. - 1987. - N 28, p. 4.
Honest voice. TVNZ. - 1988, December 11.

ADDITIONAL LITERATURE FOR THE LESSON SEMINAR:

Antoshin K. F. The Tale of an Orphan Child. - Yenisei. - 1976. - N 5, p. 79-80.
Bikmukhametov R. Roman and literary process. - Questions of literature. - 1971. - N 9, p. 4-16.
Germanova S. I. Plast of folk history. - Friendship of Peoples. - 1973. - N 2, p. 278.
Gorbachev V. Verbosity. - Twinkle. - 1972. N 4, p. 24.
Huseynov Ch. About the essence and forms of the unity of the modern literary process. - In the book: Modern literary process and criticism. - M., 1975. - p. 28-29.
Light up your star. Brief essays on the literature and art of the Khakas people. - Abakan, 1975.
Kilchichakov M. Literature born in October. - In the book: In the fraternal family of peoples. - Abakan, 1968, p. 153-159.
Kirbizhekova U. N. Khakass literature. - In the book: History of multinational literature. - M., Science, 1972, book. 2, p. 483-488.
Komanovsky B. L. Literature of Siberia and the Far East. - In the book: History of multinational Soviet literature. - M., Nauka, 1970, vol. 3, p. 548-549, 561-570.
Kyzlasova A. A. Formation of socialist realism in Khakassian prose. - In the book: The triumph of Lenin's national policy. - Abakan, 1973, p. 281-193.
Lomidze G. Continuity and the search for something new. Critic's Notes. - True, 1970, October 6.
Parkhomenko M. The birth of a new epic. - Questions of literature. - 1972, N 5, p. 2.
Troyakov P. A. On some issues of the development of Khakass art. - Soviet Khakassia, - 1958, March 22.
Ungvitskaya M.A. Development of the folklore tradition in the Khakas literature. Scientific notes of ASPI, vol. II, 1956.
Yakimova L.P. On the roads of the century. - M., 1973, p. 171-173.

GENERAL CONCLUSIONS: the studied literature confirms the thesis that Aitmatov defended in "The Scaffold" a completely new way of thinking - political, historical, artistic, rebels against ideological stereotypes, "due to which such concepts as pacifism, abstract humanism, all-humanity, were given abusive meaning. No now a more urgent imperative of the time, as a transition from the corporatized, bloc consciousness of mankind to a global perception of the unity of life on earth ... ". ten

LITERATURE:

E. Mezhelaitis. Be born human. - Change. - 1988. - N 12, p. nine.
Ch. Aitmatov. Reason prevails. - Sobriety and culture. - 1987. - N 7, p. 43.
E. Mezhelaitis. Be born human. - Change. No. 12, p. ten.
Ch. Aitmatov. The price is life. - Literary newspaper. - 1986, dated August 13.
How to work at attention. - Literary newspaper. - 1988. - June 22.
V. Kozhinov. paradoxes of the novel. - Literary newspaper. - 1986. - October 15.
V. Chubinsky. And again about the "scaffold". - Neva. - 1987, No. 8.
Continuity of culture and morality. - Book review. - 1988, No. 24.
V. Oscotsky. Day and age. Notes on the work of Ch. Aitmatov. - Banner, - 1988, N 12, p. 206.

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